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Electronic Survey Report 2011-002

A sociolinguistic survey ofthe Ede language communitiesof 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

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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. Durieux-Boon, and Angela Kluge

Volume 8: Southern Nago language area (by Michael M. McHenry)

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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).

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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

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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

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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. Edekiri (Yoruba/Isekiri) a) Ede (Yoruba) b) Isekiri / South East Ede

2. 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

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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

Awori

Ije

Oworo

Yagba

Ilaje

Ifaki Igbomina

Ibolo Oshun

Ikale

Oka Ukare

Egbe

Oba

Ijumu Owe

Gbede

Bunu

Kura-P Kura_A

Ana Nago(N)_M

Nago(N)_K Cabe_S

Cabe_T Ica

Idaca Ifè-T

Moretan

Nago(S)_K

Nago(S)_P

Ije

Yoruba-P

Boko

Ifè-At Ifè-Ak

OwoOndo

Oyo

Egba

Ijebu

Ile-Ife

Ijesha

EkitiYoruba-I

Eastern Ede Western Ede Northern Ede

Southeastern Ede

Northeastern Ede Northwestern Ede

Southwestern Ede

Legend

Ede varieties mentioned by Capo (1989), but not investigated in the 1990s studies

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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

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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

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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 in-depth 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.

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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.)

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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. Edekiri (Yoruba/Isekiri) a) Ede (Yoruba) b) Isekiri / South East Ede

2. 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.)

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Table 1: Listing of Ede varieties according to Capo (1989:279-281)

Benin Nigeria Togo

Ajashe Awori Ijumu Ana (Ifè) Ana (Ifè) Bunu Ikale Ica Cabe Egba Ilaje Ica Egbe Oba Idaca Ekiti Oka Ije Gbede Ondo Ketu Ibolo Oshun Mokole Ifaki Owe Nago Ifè Owo Igbomina Oworo Ije Oyo Ijebu Ukare Ijesha Yagba

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. Central Ede 2. Northeast Ede 3. Southwest Ede 4. 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: Ajashe, Ana, Cabe, Ica, Idaca, Ije, Ketu, Mokole, Nago Togo: 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 Isekiri [its] Ede Cabe [cbj]a Ulukwumi [ulb] Nago, Manigri-Kambolé [xkb] Ica [ica] Yoruba [yor] Ifè [ife] Idaca [idd] Akono Ikale Ije [ijj] Awori Ila Nago [nqg Aworo Ilaje Nago, Kura [nqq Bunu Iworro Nago, Manigri-Kambolé [xkb] Egba Jumu Ifè [ife] Ekiti Ondo Mokole [mkl] Gbedde Owe Yoruba [yor] Igbonna Oyo Egba Ijebu Wo Ijesha Yagba

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).

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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) Manigri-Kambolé 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 sous-préfecture 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

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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 Northern Ede Eastern Ede

Southwest Ana (Sokodé) Mokole Egba Southeast Boko Ekiti Ica Ije Idaca Ijebu Ifè (Akparè) Ijesha Ifè (Atakpamé) Ile-Ife Ifè (Tchetti) Nago-South (Kétou) Morétan Nago-South (Pobè) Nago-North (Kambolé) Ondo Nago-North (Manigri) Owo Northwest Kura (Awotébi) Oyo Kura (Partago) Yoruba (Ibadan) Yoruba (Porto-Novo) Cabe (Savè) Northeast Cabe (Tchaourou)

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Figure 1: Map of the Ede language area (adapted from Capo 1989; based on Microsoft Corporation 2002)

Mokole

Awori

Ije

Oworo

Yagba

Ilaje

Ifaki

Igbomina

Ibolo Oshun

Ikale

Oka Ukare

Egbe

Oba

Ijumu Owe

Gbede

Bunu

Kura-P Kura_A

Ana Nago(N)_M

Nago(N)_K

Cabe_S

Cabe_T Ica

Idaca

Ifè-T

Moretan

Nago(S)_K

Nago(S)_P

Ije

Yoruba-P

Boko

Ifè-At Ifè-Ak

Owo Ondo

Oyo

Egba

Ijebu

Ile-Ife

Ijesha

Ekiti Yoruba-I

Eastern Ede Western Ede Northern Ede

Southeastern Ede

Northeastern Ede Northwestern Ede

Southwestern Ede

Legend

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.

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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).

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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 Da-sha (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).

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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.”

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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) Benin Southeastern Yoruboid (BSY) 7 Old Testament reprinted from the Edition of 1900; New Testament corrected in 1959.

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b) Benin Central and Northern Yoruboid (BCNY) c) 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

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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.

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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.

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The techniques mentioned above were carried out by use of the following tools:9

1. Community interviews: community, non-formal education,and church questionnaires 2. Individual interviews: Recorded Text Testing (RTT) and Individual Sociolinguistic

Questionnaires (ISQs) 3. 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.)

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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.

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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. Analysis

1. 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 The Ica word list, previously elicited in Bantè, was not double-checked during the third stage of the survey. 12 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. Selection of survey locations, and survey subjects, and interpreters

4.3.1. 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. Various ages of both genders: younger (between 15-25 years of age) and older (between 30-45 years of age);

2. 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;

3. Subjects who have not lived in a Yoruba or Ifè area for longer than one year; 4. 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.

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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 Porto-Novo,” 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.”

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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

Language map of Benin (CENALA 1990)

Capo (1989)

Ede Edè Ede Èdè

Boko Boko

Cabe Cabè Ede-Cabε Tsábε (Sábέε, S�abẹ)

Egba Ɛ �gbá

Ekiti Ekìtì

Ica Ica Ede-Ica Ìtsà

Idaca Idaca Ede-Idaacaa Idáìtsà

Ifè Ifè Ede-Ifε Ànà (èdè Ìfε, Ifẹ (Togo))

Ije Ijè Ede-Ijε Ìjε

Ijebu Ìjεbú

Ijesha Ìjεshà

Ile-Ife Ìfε (Ifẹ)

Kura Koura

Mokole Mokolé Ede-Mɔkɔle Mɔkɔlé

Moretan Morétan

Nago Nago Ede-Nago Nagó

Ondo Òndó

Owo Ɔwɔ

Oyo Ɔyɔ

Yoruba Ede-Yoruba Yoruba, Yorùbá

a. The spelling employed by written materials in the language is “Ìdàáshà.”

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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.

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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.

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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 kɔ: 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 kɔ. 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 àlɔ: 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.

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− 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 kíkɔ: 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 Sous-préfectures 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.

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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? Y N

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.)

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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

Y N Y N Y N Y N Y N Y N Y N Y N Y N Y N Y N Y N 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 E Yo I __ Rites de coutumes E Yo I __ Jugements dans la famille E Yo I __ Jugements au village E Yo I __ Conseils d’anciens (au village) E Yo I __ Réunions du conseil traditionnel (régionaux) E Yo I __

3.2. Avez-vous besoin des interprètes si une variante autre que la vôtre est utilisée? Y N 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? Y N Dans quelle(s) langue(s)? Yo I ___ ___

4.3. Si on vous donnait le choix entre Yo et I comme langue pour les classes d’alphabétisation, vous choisiriez quelle variante? 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: E Yo I F __ pour traduire la lecture du Coran: 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? Y N (check for Nigeria, Porto-Novo, Ifè areas (Atakpamé))

1.10b Où? ______________________________ 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? E Yo I F For female subjects: Langue maternelle de la co-épouse? E Yo I F

1.16. Usage de langue du sujet à la maison? E Yo I F Si E, aussi l’usage de …? 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? I _____________ Il parle quelle langue? 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? Y N

2.9a Parlez-vous I? Y N

2.9b Comprenez-vous I? Y N

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: E Yo I

2.11. Pensez-vous que c’est bon de pouvoir parler et comprendre I? Y N Pourquoi?

3. POST-YORUBA TEXTES

A. NARRATIVE

3.1. Selon vous, l’homme qui a raconté l’histoire est originaire d’où? Yo _____________ Il parle quelle langue? Yo _____________ Parle-t-il le Yo bien? Y N

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

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? Y N

3.7. Comprenez-vous Yo? Y N

3.8. Pouvez-vous toujours dire tout ce que vous voulez en Yo? Y N

3.9. Pouvez-vous toujours comprendre les locuteurs du Yo? Y N

3.10. Parlez-vous parfois Yo avec vos amis d’E? Y N des locuteurs d’autres dialectes E? Y N (e.g. Cabe, Ica, Idaca, etc.) Quelle dialecte? ____________________________________________

4. ALPHABETISATION

4.1. Pouvez-vous lire? Yo: Y N, I: Y N, F: Y N Pouvez-vous écrire? Yo: Y N, I: Y N, F: Y N Quoi? Yo: ________________, I: _________________, F: _________________

4.2. Avez-vous essayé d’écrire en E? Y N

4.3. Pensez-vous qu’il serait bon pour les locuteurs d’E d’être alphabétisé en E? Y N Pourquoi?

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: ___________________________ 1.2. 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? Y N

1.10b Où? ______________________________ 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? E Yo I F For female subjects: Langue maternelle de la co-épouse? E Yo I F

1.16. Usage de langue du sujet à la maison? E Yo I F Si E, aussi l’usage de …? Yo: Y N / I: Y N / F: Y N

2. 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: Yo: Y N / I: Y N / F: Y N Si OUI: Quelle langue parlez-vous le mieux? Yo I F

2.4. Pouvez-vous toujours dire tout ce que vous voulez en Yo? Y N

2.5. Comprenez-vous: Yo: Y N / I: Y N / F: Y N Si OUI: Quelle langue comprenez-vous le mieux? Yo I F

2.6. Pouvez-vous toujours comprendre les locuteurs du Yo? Y N

2.7. Comment comprenez-vous le parler I? Le tout / La plupart / Un peu / Très peu / Rien

2.8. Ecoutez-vous des émissions à la radio en Yo: Y N / I: Y N / F: Y N Comprenez-vous tout ce qu’ils disent? Yo: Y N / I: Y N / F: Y N Quelle émissions? Yo: _____________, I: ______________, F: ______________ Souvent? dly / >1x/wk / 1x/wk / 2x/mth, 1x/mth

3. L’USAGE DE LA LANGUE

3.1. Quelle(s) langue(s) utilisez-vous Laquelle/lesquelles le plus souvent avec / au: parlent-ils avec vous?

votre père E Yo I F E Yo I F votre mère E Yo I F E Yo I F votre épouse(s) E Yo I F E Yo I F vos enfants E Yo I F E Yo I F vos ami(e)s E Yo I F E Yo I F vos voisin(e)s E Yo I F E Yo I F les vieux E Yo I F E Yo I F champs/travail E Yo I F E Yo I F sous-préfecture E Yo I F E Yo I F marché local21 ___________ E Yo I F E Yo I F marché régional ________ E Yo I F E Yo I F locuteurs Yo E Yo I F E Yo I F

locuteurs I E Yo I F E Yo I F

3.2. Avez-vous des enfants? Y N Parlent-ils: E: Y N / Yo: Y N / I: Y N / F: Y N Ils l’ont appris à quel âge? E: ___ / Yo: ___ / I: ___ / F: ___ Comprennent-ils? E: Y N / Yo: Y N / I: Y N / F: Y N Ils l’ont appris à quel âge? E: ___ / Yo: ___ / I: ___ / F: ___

21 Specify locality.

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 Yo: E Yo I I: E Yo I

4. ATTITUDES ENVERS DES LANGUES

4.1. Les jeunes gens parlent-ils E comme il faut? Y N Si NON, comment voyez-vous cela? bon / mauvais / __________ Pourquoi?

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? Yo: Y N, I: Y N, F: Y N Pouvez-vous écrire? Yo: Y N, I: Y N, F: Y N Quoi? Yo: ________________, I: _________________, F: _________________

5.2. Avez-vous essayé d’écrire en E? Y N

5.3. Pensez-vous qu’il serait bon pour les locuteurs d’E d’être alphabétisé en E? Y N Pourquoi?

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? Yo I

5.6. Avez-vous jamais été inscrit dans une classe d’alphabétisation? 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)

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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: Yo: Y N / I: Y N

2. INFORMATIONS DEMOGRAPHIQUES

A. ALPHABETISATION

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 sous-préfecture 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 sous-préfecture 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?

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

2. 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) E Yo I F _ prêcher E Yo I F _ prières (congrégation) E Yo I F _ les annonces E Yo I F _ leçons du baptême E Yo I F _ l’Eucharistie E Yo I F _ les mariages E Yo I F _ chanter E Yo I F _ les funérailles E Yo I F _

3.2. Quelles sont les langues utilisées pour: la réunion des femmes E Yo I F _ la réunion des jeunes E Yo I F _ les drames ou la dramatisation des jeux E Yo I F _ les témoignages E Yo I F _

les prières pendant des études bibliques 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? Y N Quelle langue est utilisée? E Yo I F Les enfants, comprennent-ils tout? Yo: Y N / I: Y N / F: Y N

4. 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? F Yo __ Pour la Bible en Yo: Quelle version est utilisée? ___________________

4.3. Pour l’ancien version en Yo: Pensez-vous que tout le monde comprend ce qui est lu? Y N Qui ne comprend pas? Y – O / M – F

4.4. Savez-vous qu’il y a une version du NT en Yo courant? Y N L’avez-vous vue? Y N

4.5. Connaissez-vous des églises qui l’utilisent? Y N

4.6. (Show the photocopies) Pensez-vous qu’elle serait mieux comprise que les autres? Y N

4.7. S’intéresseriez-vous à l’utiliser? Y N Pourquoi?

4.8. Il y a du matériel en Yo dans cette région? Y N Lesquels (livres de prières, de chansons, journaux, syllabaires, etc.) _________________________________________________________________________

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? Y N

5. 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? E Yo I F Pourquoi?

47

5.2. L’usage de E est-il encouragé par les responsables de cette église: pour le service? Y N 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? Y N Lesquels?

5.5. Les membres de votre église ont-ils exprimé leur intérêt de lire et écrire en E? Y N d’avoir la Bible en E Y N

5.6. Pensez-vous que la traduction de la Bible en E serait utile pour la congrégation? Y N Pourquoi?

5.7. Pensez-vous que la congrégation entière serait intéressée à avoir une traduction de la Bible en E? Y N Pourquoi?

5.8. Votre église a-t-elle déjà demandé à quelqu’un de venir faire une traduction de la Bible Y N Quand? ____ un programme d’alphabétisation? 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? Y N

5.10. Connaissez-vous quelqu’un qui présentement est engagé dans la traduction de la Bible? Y N la production du matériel en E? Y N

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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.

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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. 24 “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!)

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F.3. Scoring procedure

Based on the compilation of responses given by L1 Yoruba and Ifè speakers during the pre-testing 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.

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Appendix G. Ede RTT texts: Transcription, interlinear translation, comprehension

questions, and baseline answers

G.1. Yoruba

G.1.1. Narrative

1. ni ɔdun kɛɛjɔ sɛyin ní mo ji ni oruɔ mo fɛ 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 lɔ. 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 bɛɛ, ìyàò mi no kpe àwɔn ɔrɛ rɛ 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 kìlɔ 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 ɡbɔ è mi ò tú lɔ mɔ. 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 bɛ e mi kpɛlu rɛ, 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.

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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 ɡbɛ kɛkɛ mo lɔ sí ɔdɔ babá mi ní ìɡbatí mo dé ɔdɔ ɛ 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 ɔrɔ tí mo fɛ 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, ǹjɛ kí sáré kí ń lɔ 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 kɛkɛ 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 kɛkɛ 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 ɔdɔ àwan á tún kɛkɛ she, ǹjɛ nɡbàti mó dé ɔwun ɔɔn 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

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shé kɛkɛ yi kɛkɛ yi shishɛ, kí n ɡbe kɛkɛ 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 kɛkɛ she kan ní eyin yoo jɛ ìyɔrun fun mi tí kɛkɛ 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 bàjɛ.26 mo ba wa sɔ fun àbórò mi kan kí o tɛle 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 tɛle mi ó kɔ. 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 ɔna, ká ma dé ɔna 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 kpɛlu 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?”

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8. mo ba tí rí ara mí ní nlɛ nlɛ, àbórò mi yin ǹkankan òtɛ je attraper avant voir corps moi dans terre terre, petit frère moi en question rien lui pas Je me suis retrouvé par terre; mon petit frère en question rien ne lui est arrivé.

sheé. àma è mi olí ara ɡán ɛsɛ mi o tí wà ní ɔtɔ ɔtɔ. ǹjɛ 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 shɛ ní ínú ɛsɛ 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 jɔɔ 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 wɔn 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 ɔdɔ 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 bɛrɛ sí iké ɛ ɡbà mi óó! ɛ 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 íbɛ 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

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ìyào mi nkpé mo tí fí ɛsɛ shɛ 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 njɛ 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 bɛ titi 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 ɛsɛ mi ó lé kan ilɛ. 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

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G.1.2. Luke 19:11–27

(1127) niɡbati nwọn si nɡbó nkan wọnyi, o fi òrọ 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 rè, 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 ọlòtọ ilu rè korira rè, nwon si rán ikò tèle 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 rè, ti on ti fi owo fun nitori ki o le mò 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 Bible verse number. 28 Translation from La Sainte Bible (Société Biblique de Genève 1979).

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(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 ọwó 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 bèru 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 mò 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,

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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 rè ti on ti elé? (24) o si wi fun awọn ti o duro leti

ibè pe, ẹ ɡbà mina na lọwọ rè, 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 rè. (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.

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G.1.3. Acts 10:1–23

(1) ọkùnrin kan wà ni kesaria tí orukọ rè n je kọniliu. ó jè baloɡun òrun ti ẹɡbé ti a ń

pè ni ti itali. (2) olùfọkànsin ni. òun àti ɡboɡbo ìdílé rè si bèru 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) béè ni a sì máa ɡbadura sí ọlórun níɡbà ɡboɡbo. (3) ní ọjó kan. ní nǹkan aɡoɡo

mẹta òsan. ó rí i ran 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 ọlórun wọlé tò ó wa. 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 mó ọn. èru ba a.

(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, isé aanu rẹ ti ɡòkò lọ

siwaju ọlórun. ọlórun 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 jé 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;

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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 jé simoni onise awọ, tí ilé rè wa leti okun.”

(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 sòrò ti lọ tán, ó pe meji ninu àwọn iranṣẹrè ati ọmọ-oɡun kan,

olùfọkànsìn. òkan niny àwọn tí ó máa ń dúró tì í tímó-tímó. (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 wón

sún mó jọpa. peteru ɡòkè lọ sí òkè ilé káti ɡbadura ní nǹkan aɡoɡo mejila òsan. (10)

ebi bá dé, ó wá ń wá nǹkan tí yóo fi panu. bí wón ti ń ɡbó onjẹ lówó. peteru bá rí ìran

kan. (11) o ri òrun tí ó pínyà, tí nǹkan kan bí aṣọ tí ó fè m bò nilè. a so ó ní iɡun mẹrin.

ó wá ḿ bò nilè titi o fi dé ilè. (12) ɡboɡbo ẹranko ẹlésè mẹrin àti oriṣiriṣi ẹranko tí ó ń

rá àti ẹye oju òrun ni ó wà ninu rè. (13) ó wá ɡbó ohun ẹni kan tí ó so fún un pé,

“peteru dìde, pa ẹran kí o jẹ é!”

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, “èèwò oluwa. n kò jẹ erankeran àt ẹran àimó 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 rè lẹẹkeji pé, “ohun tí ọlórun bá ti sọ di mímó, má ṣe é ní

ohun àimó!” (16) eyi ṣẹlè lẹẹmẹta. lẹṣeḳeṣe a tún ɡbé nǹkan náà lo soke òrun.

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(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 ìtúmò 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, wón ti dé ẹnu ona. (18) wón rí

ké, “àɡò!” wón sì ḿ beere bí simoni ti o n je peteru bá dé síbè.

(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, èmi sọ fún un pé, “àwọn ọkùnrin mẹta ń wá ọ. (20)

dìde, lọ sí ìsàlè, kí o bá wọn lọ láìkọminu nitoir èmi ni mo rán wọn.” (21) níɡbà tí

peteru dé ìsàlè, ó wí fún àwọn ọkùnrin náà pé, “èmi tí ẹ ń wá nì yǐ. kì ni ó mú yín wá

síhín?” (22) wón dáhùn pé. “kọniliu òɡáɡun ni ó rán wa wá. eniyan rere ni. ó sì bèru

ọlórun tó béè ti ɡboɡbo àwọn ọmọ ju fi lè jéri si. anɡẹli olúwa ni ó sọ fún un pé kí ó

ránsé pe ó wa si ile rè, kí ó lè ɡbọ òrò lénu rẹ.” (23) ni peteru bá pè wón wọlé, ó ɡbà

wón 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.

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G.2. Ifè narrative

1. ɔnyà-ka wa naakpare , à náa kpèé ní kɔsiwa. o dzɛ ɔnɔbɛ ɛ ɡbíɡbɛɖɛ laku-ka, 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 ɔɡɛ. kà tsitsɛ-ka kpokpo . nbɛɛ ɔkɔ-ɛ ɡbo náa si tsoko ɡbo tó bɛɛ. et elle était paresseuse. Elle ne faisait rien du tout. Mais son mari a fait beaucoup de champs.

náàŋírĩ-ilu ɛ. òŋu niikantso ɡé ní dzɛ ɛnɛ yèé kà tsitsɛ ɛ. itsɛ mɛɛ naa tse? Dans le village, elle était la seule qui était celle qui ne travaille pas. Quel travail faisait-elle?

bí enìkéèdzì-ɛ ŋa káà sá iŋɛ ŋa si kó lɔ káà nyàá ńnɛ, nàmí kó lɔ káà tsolè ńnɛ. 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. itsɛ yee naa tse ɛ nnɛ. bí ó tsi bàfó niì, òlùbɔ 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 ta kpo . 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. nbɛɛ o ɖi nɔdzɔ-ka tsi o sɛ lɔ nóòkúta á, tsí lɔ tsí wà kó bàfó-ènìkéèdzì-ɛ-ka. 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 dzɛ oŋu ńlé kíbí ìtsɛkolo meedzi bɛɛ. nbɛɛ 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 ɔnya baa 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.

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QST 4. [5] Pourquoi on ne pouvait pas voir les personnes qui arrivent? − parce que les arbres encerclaient la pierre

5. nbɛɛ ɔnɔbɛɛ -ka a na a kpè òŋu ní adzó, ìnàbí-ɔkɔ-ɛ ke ni, tsí ó làkóò káà kpalɛwo

bàfó-ɛ nookuta. 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 ɔnɔbɛɛ ɛ ba kibi o wa ko bafo ɛ. kíbí ó nyí bɛ ɡé tsí ó ríi ɛ, 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 ńnɛ, tsí ó kɔ atsɔ-ɛ dzɔɔ. 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 ɛ, òŋu niika ɡé ní wà ró atsɔ nyɛŋɛ nnɔ-ilu ɛ. atsɔ ɛ ko wa fu ɔnya-ka kpokpo Ce pagne, c’est elle seule qui porte ce pagne dans le village. Le pagne, personne ne l’a dans

ńǹlú bɛ. nbɛɛ adzo ɛ ko tsaru si ńnɛ. o kɛ atsɔ ɛ ɡé, tsí wá ńlé fú ara-ɛ. tsí ó ɖi nalɛ, 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 kɛ atsɔ ɛ, tsí ń lɔ ńɖì-ólú, tsi kaa wi fu olu ɛ ni: bɛɛ ni oŋu 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 kɔsiwa lɔ tsi wa ko bafo ɛ. yɛɛ ó rí òŋu ɛ, ó sá, ó ɖi ó kɔ atsɔ-ɛ dzɔɔ. atsɔ-ɛ 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.

nbɛɛ olu kpe tɛ ŋa. olu ɛ, ó nɛ aya mɛɛta. Alors le chef a invité les siens. Le chef avait trois femmes.

QST 7. [8] Le chef avait combien de femmes? − trois

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8. ɔnɔbɛɛ yee wa tsole baayi ɛ , òŋu ɡbo bíma mɛɛta. ɔnɔbɛɛ ŋa sɔŋu ni o bi ɛ. La femme qui avait volé aussi, elle avait trois enfants. Ce n’était que des filles.

nbɛɛ olu ɛ kpe ɛnɛ yèé náa dzokó báa ŋa á, tsí à kpàɖé. ɔnyà ɡbo kpìɖé bɛ kpikpɔ. Alors le chef a appelé ses conseillers, et ils se sont réunis. Beaucoup de gens se sont réunis.

tsí à wà bèrèé náfɔ ɛ. a bèrèé ní: nɛɛ lɔ káà kó bàfó nóòkúta nɔmbɛ na? 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 sa. iŋɛ yee nako nya ɖíre ní òŋu ni

ńǹsɛɛ ɛ , 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.

nbɛɛ olu ɛ kɛ atsɔ-ɛ fuɖá, tsí kɛɛ tsí wà ń ŋàá ní atsɔ nɛɛ 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 nɛɛ kɛ atsɔ-ɛ lɔ nóòkúta bɛ? o tsikó. nbɛɛ bafo kiko ɛ ki nnta-ɛ, 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 wa ko bafo ɛ. tsí à wà bere adzo ɛ ni bi nako 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).

baayi ɛ o wa dzɛ aya-ìnàbí-ɛ ke 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 nɔwɔ-òŋu ó ɖi dzídzɛ , ó ɖi yèé bɛ nako sa nyɛŋɛ fu oŋu

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

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11. ɛnɛ yèé bɛ ɡbo wá bɛ tsi wa wora ŋa ɡbo ɛ, ɛnɛ kṹnukṹ ní: n sa tambo . à kóo. oŋu

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 òlùbɔ, à kóo. oŋu ni. Celle-ci a dit: J’ai séché les graines de courge, on les a ramassé. C’est elle.

nbɛɛ o ɖi anɔ fu ɔkɔ-ɛ. ɔkɔ-ɛ ko nyaa 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 bɛ ŋa kpo ɛ a wa wu boo kpo. tsí kṹnukṹ wà mà ní: ìwɔ ní wà tsole iŋɛ-mi ɛ, 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 iŋɛ-mi ɛ. nbɛɛ inabi-mi ŋa, ɛnɛ ká-ŋɛ, è rí ní olè fee, iŋɛ yee naa fà wá

ńlé c’est toi qui a volé mes choses. Alors mes frères, vous-mêmes, voyez que être voleur, ce que cela

ɛ kṹnukṹ kó màá. ɛrɔ-mi ó kí bɛ. entraîne, chacun doit le savoir. Mon histoire s’arrête là.

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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 causer et s’amuser 0.5 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 accident avec le camion 1 il fait accident

QST 8. Qu’est-ce qui est arrivé à son pied?

1 le pied est gâté 0 problème à son pied 0 il y a un différence de pieds 0 quelque chose avec son pied 0 il a un plaie

QST 9. Il fallait faire quoi avant de partir à l’hôpital?

0.5 pour prendre de l’argent 0.5 chercher de l’argent pour aller à hôpital

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QST 10. Qu’est-ce que sa femme a dit?

QST 11. Le pied était comment?

1 il n’est pas encore guéri 1 le pied était déformé, il ne pouvait plus marché 0.5 on lui a dit que son pied ne peut pas touché le sol 0.5 son pied ne pouvait plus marcher 0 on lui a dit de ne pas marcher 0 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 de travailler avec 10 choses qu’il leur a remis (subject did not know “mina”) 0 de le garder, de tenir l’argent 0 de ne pas toucher / monnayer l’argent 0 de ne pas monnayer l’argent 0 de ne pas faire l’argent là n’importe comment; de ne pas bouffer / déplacer 0 il demande aux gens d’amener au plus la somme qu’il leur a donné

QST 3. Les gens ne voulaient pas quoi?

1 de tourner / rouler l’argent 1 de multiplier l’argent 1 s’occuper de l’argent / fructification 1 faire le commerce 0 de ne pas monnayer / changer l’argent 0 dépenser l’argent 0 faire l’argent 0 faire la monnaie 0 faire le travail

QST 4. Pourquoi a-t-il fait appeler ces serviteurs?

1 il les demande le bénéfice de chacun 1 pour savoir ce qu’ils avaient gagné 0 pour savoir ce que les gens ont dépensé 0 pour savoir la dépense effectué par chacun 0 pour savoir ce qu’ils ont pris pour faire le commerce 0 comment chacun a travaillé avec l’argent là

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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 confier l’argent pour le retirer avec bénéfice dans une maison 0.5 pourquoi il n’a pas mis l’argent dans la chambre là 0.5 pourquoi il n’a pas mis l’argent là où on cache l’argent 0.5 pourquoi il n’a pas mis l’argent là où on cache le bénéfice 0.5 pourquoi il n’a pas mis l’argent là où on met l’argent 0.5 pourquoi il n’a pas mis l’argent là où on met le bénéfice 0.5 pourquoi il n’a pas donné l’argent à celui qui garde l’argent ou ceux qui veulent

travailler avec l’argent 0.5 pourquoi il n’a pas roulé son argent pour que ça aie / donne de bénéfice 0.5 pourquoi l’argent n’a pas augmenté 0.5 là où on met le bénéfice de l’argent 0.5 pourquoi il a laissé l’argent et n’a pas fait commerce avec l’argent pour avoir le

bénéfice 0.5 pourquoi l’argent n’a pas augmenté 0.5 comment il a fait l’argent et n’a pas eu de bénéfice 0.5 pourquoi pas mis l’argent dans “ile-elé” (“bénéfice”) 0.5 pourquoi il n’a pas multiplié / augmenté l’argent 0.5 pourquoi il n’a pas fait le commerce avec 0 pourquoi il a laissé l’argent et n’a pas faire commerce avec l’argent pour avoir le

bénéfice 0 il demande l’argent 0 il demande le bénéfice 0 il demande comment il a trouvé l’argent 0 le bénéfice de l’argent; pour qu’il sache comment faire le commerce 0 pourquoi il ne lui a pas remis l’argent 0 pourquoi il n’a pas eu de bénéfice 0 il demande aux gens d’amener au plus la somme qu’il leur a donné 0 il a gardé son argent dans la maison 0 il n’a plus rien fait avec son argent

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QST 10. A qui le roi a dit de remettre la pièce d’or?

0.5 tenir ça à celui qui a travaillé 0 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 entré et appelé (subject forgot the name) 0 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 d’aller appeler quelqu’un 1 d’aller appeler une personne 0.5 envoyer commission pour appeler Simon et Pierre 0.5 aller à Joppé pour voir quelqu’un qu’on appelle Pierre 0 de charger commission à Simon et Joppé 0 qu’on appel Joppé et Simon 0 qu’on appel Joppé et Pierre 0 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 la viande 0.5 la viande sauvage

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QST 9. Où est-ce que l’objet est allé?

QST 10. Qu’est-ce que Pierre se demandait?

1 il se demande ce qu’il a vu 1 ce qu’il a vu là 1 ce qu’il a vu et que ça lui a étonné 1 qu’est-ce qu’il a vu 1 ce qu’est-ce qui se passé 1 qu’est-ce qu’il a vu 1 il connaît pas le sens de ce qu’il a vu 1 il est étonné, il se demande “qu’est-ce que j’ai vu?” 0.5 il n’a pas compris ce qu’il a vu

QST 11. Qu’est-ce qu’ils ont demandé?

1 si Simon est là 1 est-ce qu’il est là 0 où se trouve la maison de Simon 0 ils demandent là où se trouve la maison de Simon 0 ils demandent là où se trouve Pierre 0 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 elle va voler 0.5 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 à cause des arbres 0.5 il y a deux grands arbres tout prêt du roche 0.5 les arbres sont à côté de la pierre 0.5 il y a des arbres 0.5 il y a beaucoup d’arbres

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QST 5. Adzo était allée pour faire quoi?

0.5 elle est partie ramasses son maïs sur la pierre 0.5 pour ramasser son maïs sur la pierre 0.5 parti pour voir à la pierre 0 pour battre le maïs 0 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 qui est parti voler sur la pierre 0.5 qu’est-ce qu’elle était aller chercher / regarder là où il y a le maïs

QST 9. Qui était Kossiwa?

1 la femme du grand frère 0.5 la femme d’un parent

QST 10. Qu’est-ce qu’elle doit faire?

1 elle va reprendre le (maïs) à Adzo 0.5 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 0 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 le mari s’est énervé et a quitté 0 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 Double-checked wordlists

Cabe (Savè) Savè Challa-Ogoyi Cabe (Tchaourou) Tchaourou Tchaourou Ica Banté Idaca Dassa Dassa Ifè (Tchetti) Tchetti Atakpamé Ije Sakété Issaba Kura30 Alédjo Partago and Awotébi Mokole Angaradébou Nago (Northern –Manigri)30 Manigri Manigri Nago (Southern –Kétou)31 Kétou Kétou Nago (Southern –Pobè)30 Pobè Pobè Yoruba (Porto-Novo) Porto-Novo Porto-Novo

2. Nigeria

Ede variety Elicitation points

Egba Abeokuta Ekiti Akure Ijebu Ijebu-Ode Ijesha Ilesha Ile-Ife Ile-Ife Ondo Ondo Owo Owo Oyo Oyo Yoruba (from Ibadan) Ibadan

30 Neither listed in the Ethnologue (Grimes 1996) nor mentioned by Capo (1989). 31 Not listed in the Ethnologue (Grimes 1996).

73

3. Togo

Ede variety Elicitation points

Original lists Double-checked wordlists

Ana32 Sokodé Boko30 Boko Ifè (Akparè) Atakpamé Ifè (Atakpamé) Atakpamé Moretan30 Morétan Nago (Northern – Kambolé) Kambolé Kambolé

32 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. Benin

1. Cabe (from Savè)

Location: Savè Researcher: Odoun, K. D. (CENALA) Date: April 8, 1992 Informant: Daudu, E.; male; 50

Double-checked wordlist:

Location: Challa-Ogoyi Researcher: Fisher, D. Date: February 3, 1993 Informant: Biaore, V.; male

2. Cabe (from Tchaourou)

Location: Tchaourou Researcher: Odoun, K. D. (CENALA) Date: April 10, 1992 Informant: Shafa, A.; male; 80

Double-checked wordlist:

Location: Tchaourou Researcher: Fisher, D. Date: January 29, 1993 Informant: Dakpano, P.; male

3. Ica

Location: Bantè Researcher: Odoun, K. D. (CENALA) Date: March 23, 1992 Informant: Otchounda, M.; male; 49

4. Idaca

Location: Glazoué Researcher: Odoun, K. D. (CENALA) Date: April 8, 1992 Informant: Balogu, P.; male; 34

Double-checked wordlist:

Location: Dassa Researcher: Kluge, A. Date: April 19, 1993 Informant: Okoumossou; male; 40

5. Ifè (from Tchetti)

Location: Tchetti Researcher: Odoun, K. D. (CENALA) Date: March 23, 1992 Informant: Lokossu, J.; male; 32

Double-checked wordlist:33

Location: Atakpamé (Togo) Researcher: Klaver, M. Date: June 16, 1997 Informant: Assogba, A. B.; male; 36

33 Double-checked by the SIL Ife Bible translation team in Atakpamé.

33 Double-checked by the SIL Ifè Bible translation team in Atakpamé.

75

6. Ije

Location: Sakété Researcher: Igué, M. A. (CENALA) Date: May 1, 1992 Informant: Affison, A.; male; 25

Double-checked wordlist:

Location: Issaba Researcher: Schmidt, J. H. Date: October 9, 1997 Informant: Adgibode, A.; male; 50 Deshamou, D.; male Olukosi, L.; male; 46

7. Kura (from Partago)

Location: Alédjo-Koura Researcher: Odoun, K. D. (CENALA) Date: March 24, 1992 Informant: Toure, M.; male; 32

Double-checked wordlist:

Location: Partago Researcher: Durieux, J.A Durieux-Boon, E. I. K. Date: July 17, 1997 Informant: Mahmar, K.; male

8. Kura (from Awotébi)

Location: Awotébi Researcher: Durieux, J. A Durieux-Boon, E. I. K Plunkett, G. Date: July 18, 1997 Informant: Musa, M.; male; 44

9. Mokole

Location: Angaradebu Researcher: Odoun, K. D. (CENALA) Date: April 9, 1992 Informant: Bankeduro, U. K.; male; 34

10. Nago (Northern – from Manigri)

Location: Manigri Researcher: Odoun, K. D. (CENALA) Date: March 23, 1992 Informant: Okpee, M.; male; 47

Double-checked wordlist:

Location: Manigri Researcher: Durieux-Boon, E. I. K. Schmidt, J. H. Date: May 7, 1997 Informant: Tjimba, B.; male; 54

11. Nago (Southern – from Kétou)

Location: Kétou Researcher: Igué, M. A. (CENALA) Date: no date given (spring of 1992) Informant: Bakary, S.; female; 26

Double-checked wordlist:

Location: Kétou Researcher: McHenry, M. M. Date: October 10, 1997 Informant: Idohou, G.; male; 31 El-Hadja Sedikath; male

76

12. Nago (Southern – from Pobè)

Location: Pobè Researcher: Igué, M. A. (CENALA) Date: May 30, 1992 Informant: Koussiwede; female; 35

Double-checked wordlist:

Location: Pobè Researcher: Kluge, A. Date: October 6, 1997 Informant: Olekou, I.; male Iwole, B.; male Adeoti, B.; male Adedra, A.; male

13. Yoruba (from Porto-Novo)

Location: Porto-Novo Researcher: Igué, M. A. (CENALA) Date: no date given (spring of 1992) Informant: Igué, M. A.; male; 30+

Double-checked wordlist:

Location: Porto-Novo Researcher: Schmidt, J.H. Date: September 18, 1997 Informant: Peters, O.; male; 44

I.2.2. Nigeria

1. Egba

Location: Abèokuta Researcher: Igué, M. A. (CENALA) Date: no date given (spring of 1992) Informant: Latif, T.; male

2. Ekiti

Location: Akure Researcher: Igué, M. A. (CENALA) Date: no date given (spring of 1992) Informant: Ayedun, E.; male; 20

3. Ijebu

Location: Ijebu-Ode Researcher: Igué, M. A. Date: March 29, 1992 Informant: Osundeko, T.; male; 24

4. Ijesha

Location: Ilesha Researcher: Igué, M. A. (CENALA) Date: no date given (spring of 1992) Informant: Sukulubo, T.; male; 53

5. Ile-Ife

Location: Ile-Ife Researcher: Igué, M. A. (CENALA) Date: March 29, 1992 Informant: Oladikpo, A.; male

6. Ondo

Location: Ondo Researcher: Igué, M. A. (CENALA) Date: March 29, 1992 Informant: Idjadunnola, F.; male; 32

77

7. Owo

Location: Owo Researcher: Igué, M. A. (CENALA) Date: March 29, 1992 Informant: Omosunyi, E.; male; 22

8. Oyo

Location: Oyo Researcher: Igué, M. A. (CENALA) Date: March 19, 1992 Informant: El Hadj A. Y.; male; 48

9. Yoruba (from Ibadan)

Location: Ibadan Researcher: Igué, M. A. (CENALA) Date: no date given (spring of 1992) Informant: Kareen, A.; female; 22

I.2.3. Togo

1. Ana (from Sokodé)

Location: Sokodé Researcher: Igué, M. A. (CENALA) Date: no date given (spring of 1992) Informant: Allandon, R.; female

2. Boko

Location: Boko Researcher: Igué, M. A. (CENALA) Date: no date given (spring of 1992) Informant: Affo, K.; male; 60

3. Ifè (from Akparè)

Location: Atakpamé Researcher: Igué, M. A. (CENALA) Date: no date given (spring of 1992) Informant: Akakpo, E.; female

4. Ifè (from Atakpamé)

Location: Atakpamé Researcher: Igué, M. A. (CENALA) Date: March 23, 1992 Informant: Kukom, D.; female

5. Moretan

Location: Morétan Researcher: Igué, M. A. (CENALA) Date: no date given (spring of 1992) Informant: Alokpenu, Ayebojè Agbo, K.

6. Nago (Northern – from Kambolé)

Location: Kambolé Researcher: Igué, M. A. (CENALA) Date: March 24, 1992 Informant: Alassani, S.; male; 38

Double-checked wordlist:

Location: Kambolé Researcher: Durieux-Boon, E. I. K. Schmidt, J. H. Date: May 8, 1997 Informant: Ibge, A.; male; 55

78

Appendix J. Ede wordlist: French glosses

(Swadesh adapted)

Language (dialect) name: Alternative name: Place: Researcher: Informant(s): (Age: ) Native village

1. bouche 2. oeil 3. tête 4. poil 5. dent 6. langue 7. nez 8. oreille 9. cou 10. sein (de la femme) 11. main (bras) 12. griffe (ongle) 13. pied 14. fesse 15. ventre 16. nombril 17. intestins 18. cordon (du ventre) 19. sang 20. urine 21. os 22. peau 23. coeur 24. genou 25. foie 26. aile 27. plume 28. corne (de vache) 29. queue (de chien) 30. homme (homo) 31. homme (vir) 32. femme 33. mari, époux 34. enfant 35. nom 36. ciel 37. nuit 38. lune 39. soleil 40. étoile

41. vent 42. nuage 43. rosée 44. pluie 45. terre (non pas souillure) 46. sable 47. semence 48. chemin 49. eau 50. cours d’eau 51. montagne 52. pierre 53. maison 54. feu 55. bois (à brûler) 56. fumée 57. cendre 58. couteau (petit coupe coupe) 59. corde 60. lance 61. guerre 62. lait (de vache) 63. viande 64. chien 65. éléphant 66. chèvre 67. oiseau 68. tortue 69. serpent 70. poisson 71. poulet 72. pou de tête 73. oeuf (d’oiseau) 74. arbre 75. l’écorce (peau de l’arbre) 76. feuille (d’arbre) 77. racine 78. sel 79. graisse d’animal 80. faim

79

81. fer, métal 82. pot 83. ficelle (pour attacher) 84. un/une 85. deux 86. trois 87. quatre 88. cinq 89. six 90. sept 91. huit 92. neuf 93. dix 94. envoyer 95. marcher 96. tomber 97. partir 98. voler 99. verser (liquide) 100. frapper 101. mordre 102. laver (un pot) 103. fendre 104. donner 105. voler (dérober) 106. presser 107. cultiver 108. enterrer 109. brûler 110. manger 111. boire 112. vomir 113. sucer (le doigt) 114. cracher 115. souffler 116. enfler 117. engendrer 118. mourir 119. tuer 120. pousser 121. tirer 122. chanter 123. jouer 124. avoir peur 125. vouloir 126. dire 127. voir 128. montrer

129. savoir 130. connaître 131. compter 132. tousser 133. siffler (par la bouche) 134. parler 135. aboyer (chien) 136. sentir (la nourriture) 137. écouter 138. jeter 139. battre (avec bâton) 140. gratter (avec ongle) 141. nager 142. venir 143. assis 144. couché 145. se mettre debout 146. grand taille (homme grand) 147. petit taille (homme petit) 148. tous 149. plein 150. beaucoup 151. nouveau 152. long (horizontal) 153. blanc 154. noir 155. rouge 156. bon 157. rond 158. sec 159. chaud (il fait chaud) 160. froid (il fait froid) 161. qui? 162. quoi? 163. 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. Additional morphemes were disregarded if they occur in the same position. 2. Reduplication, regardless of the nasalization of the vowel, was disregarded. 3. 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. Pairs of complete words were compared. 2. Additional morphemes were included in the analysis. 3. Reduplication was included in the analysis. 4. Class prefixes on nouns were disregarded.

34 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

Ana (Sokodé) anũ

Boko ɔrũ

Cabe (Savè) anu

Cabe (Tchaourou) anu

Egba enũ

Ekiti ɛrũ

Ica anũ

Idaca ɔrũ

Ifè (Akparè) arũ

Ifè (Atakpamé) arũ

Ifè (Tchetti) arũ

Ije ənu

Ijebu ɛrũ

Ijesha ɛnũ

Ile-Ife ɔrũ

Kura (Awotébi) ánɔ

Kura (Partago) anɔ

Mokole ɡɛle

Moretan arũ

Nago (N) (Kambolé) anũ

Nago (N) (Manigri) anũ

Nago (S) (Kétou) ɛnu

Nago (S) (Pobè) enũ

Ondo ɛrũ

Owo ɛrũ

Oyo ɛnũ

Yoruba (Ibadan) ɛnũ

Yoruba (Porto-Novo) enũ

ɛnũ

2. oeil

Ana (Sokodé) odʒú

Boko odʒú

Cabe (Savè) odʒú

Cabe (Tchaourou) odʒú

Egba odʒú

Ekiti odʒú

Ica odʒú

Idaca odʒú

Ifè (Akparè) odʒú

Ifè (Atakpamé) odʒú

Ifè (Tchetti) odʒú

Ije odʒú

Ijebu odʒú

Ijesha odʒú

Ile-Ife odʒú

Kura (Awotébi) odʒú

Kura (Partago) udʒú

Mokole ndʒɛdʒú

Moretan odʒú

Nago (N) (Kambolé) odʒú

Nago (N) (Manigri) odʒú

Nago (S) (Kétou) odʒú

Nago (S) (Pobè) odʒú

Ondo odʒú

Owo odʒú

Oyo odʒú

Yoruba (Ibadan) odʒú

Yoruba (Porto-Novo) odʒú

82

3. tête

Ana (Sokodé) eéwo

Boko éwo

eéwo

Cabe (Savè) eéwo

Cabe (Tchaourou) éwo

Egba orí

Ekiti orí

Ica éwo

eéwo

Idaca eríwo

eéwo

Ifè (Akparè) éwo

Ifè (Atakpamé) eéwo

Ifè (Tchetti) éwo

Ije eχo

Ijebu orí

Ijesha orí

Ile-Ife orí

Kura (Awotébi) ǿrí

Kura (Partago) érí

Mokole irí

Moretan eéwo

Nago (N) (Kambolé) éwo

Nago (N) (Manigri) ewõ

Nago (S) (Kétou) erí

Nago (S) (Pobè) erí

Ondo orí

Owo orí

Oyo erí

Yoruba (Ibadan) erí

Yoruba (Porto-Novo) ɛɰí

4. poil

Ana (Sokodé) irɔ

Boko irũ

Cabe (Savè) ŋuwɔ

Cabe (Tchaourou) iwṹaá

Egba irũ

Ekiti irũ

Ica irũ

Idaca irũ

Ifè (Akparè) irɔ

nrũ

Ifè (Atakpamé) irũ

Ifè (Tchetti) irɔ

Ije iɣũ

Ijebu irũ

Ijesha irɔ

Ile-Ife irũ

Kura (Awotébi) ǿrɔ

Kura (Partago) œrɔ

Mokole nto

Moretan irũ

Nago (N) (Kambolé) eɲɔ

Nago (N) (Manigri) ijɔ

Nago (S) (Kétou) irũ

Nago (S) (Pobè) iɰũ

Ondo irɔ

Owo irũ

Oyo irũ

Yoruba (Ibadan) irũ

Yoruba (Porto-Novo) eɰũ

83

5. dent

Ana (Sokodé) eji

Boko iji

Cabe (Savè) iji

Cabe (Tchaourou) iji

Egba eji

Ekiti eji

Ica eji

Idaca eɲĩ

Ifè (Akparè) eji

Ifè (Atakpamé) eji

ehi

Ifè (Tchetti) eɲi

Ije eχi

eji

Ijebu eji

Ijesha eji

Ile-Ife eji

Kura (Awotébi) ǿɲí

Kura (Partago) i ɲi

Mokole iji

Moretan eji

Nago (N) (Kambolé) eɲĩ

Nago (N) (Manigri) eji

Nago (S) (Kétou) eji

ɛji

Nago (S) (Pobè) ehi

Ondo eji

Owo eji

Oyo eji

Yoruba (Ibadan) eji

Yoruba (Porto-Novo) eji

6. langue

Ana (Sokodé) ɔɡá

Boko ĩɡá

Cabe (Savè) ikpɔ

Cabe (Tchaourou) ukpɔ

Egba ahɔ

Ekiti awa

Ica ikpɔ

Idaca ikpa

Ifè (Akparè) nŋá

Ifè (Atakpamé) iwa

Ifè (Tchetti) iŋa

Ije ikpa

Ijebu aha

Ijesha aha

Ile-Ife awɔ

Kura (Awotébi) ɛŋá

Kura (Partago) ɪŋa

Mokole àmɛ

Moretan ĩɡá

Nago (N) (Kambolé) iɲa

Nago (N) (Manigri) ĩɡá

Nago (S) (Kétou) ikpu

Nago (S) (Pobè) eɰukpa

Ondo iwɔ

Owo aha

Oyo awɔ

Yoruba (Ibadan) awɔ

Yoruba (Porto-Novo) àχɔ

84

7. nez

Ana (Sokodé) imɔ

Boko imɔ

Cabe (Savè) imɔ

Cabe (Tchaourou) imɔ

Egba imɔ

Ekiti imɔ

Ica imɔ

Idaca imṹ

Ifè (Akparè) imɔ

Ifè (Atakpamé) imṹ

Ifè (Tchetti) imɔ

Ije imɔ

Ijebu imɔ

Ijesha imɔ

Ile-Ife imṹ

Kura (Awotébi) émɔ

Kura (Partago) ɪmɔ

Mokole imɔ

Moretan imɔ

Nago (N) (Kambolé) imó

Nago (N) (Manigri) imɔ

Nago (S) (Kétou) imṹ

Nago (S) (Pobè) imɔ

Ondo imɔ

Owo imɔ

Oyo imṹ

Yoruba (Ibadan) imɔ

Yoruba (Porto-Novo) imṹ

8. oreille

Ana (Sokodé) etí

Boko etí

Cabe (Savè) etí

Cabe (Tchaourou) etí

Egba etí

Ekiti etí

Ica etí

Idaca etí

Ifè (Akparè) etí

Ifè (Atakpamé) etí

Ifè (Tchetti) etí

Ije etí

Ijebu etí

Ijesha etí

Ile-Ife etí

Kura (Awotébi) etí

Kura (Partago) ítí

Mokole iti

Moretan etí

Nago (N) (Kambolé) etí

Nago (N) (Manigri) etí

Nago (S) (Kétou) etí

Nago (S) (Pobè) etí

Ondo etí

Owo etí

Oyo etí

Yoruba (Ibadan) etí

Yoruba (Porto-Novo) etí

85

9. cou

Ana (Sokodé) ɔɡɔrɔ

Boko ɔɡɔrɔ

Cabe (Savè) ɛkɛ

Cabe (Tchaourou) ɛkɛ

Egba ǹrɔ

Ekiti ɔru

Ica ɛkɛ

Idaca ɛkɛ

ɔɡuru

Ifè (Akparè) ɔɡɔrɔ

Ifè (Atakpamé) ɔɡɔrɔ

Ifè (Tchetti) ɔɡɔrɔ

Ije ɛkɛ

Ijebu ɔru

Ijesha ɔhɔ

Ile-Ife ɔru

Kura (Awotébi) eɡɔrɔ

Kura (Partago) œɡɔrɔ

Mokole kɔ

Moretan òɡùrɔ

Nago (N) (Kambolé) ɔɡɔ

Nago (N) (Manigri) ɔkɔ

Nago (S) (Kétou) ɛkɛ

Nago (S) (Pobè) ɛkɛ

Ondo ɛkɛ

Owo uɡɔrɔ

Oyo àɡũrũ

ɔru

Yoruba (Ibadan) ɔru

Yoruba (Porto-Novo) ɔɰu

10. sein (de la femme)

Ana (Sokodé) ɔmɔ

Boko ɔmɔ

Cabe (Savè) ɔmɔ

Cabe (Tchaourou) ɔmɔ

Egba ɔja

Ekiti ɔmṹ

Ica ɔmɔ

Idaca ɔmṹ

Ifè (Akparè) ɔmɔ

Ifè (Atakpamé) ɔmɔ

Ifè (Tchetti) ɔmɔ

Ije ɔmɔ

Ijebu ɔmɔ

Ijesha ɔmṹ

Ile-Ife aja

Kura (Awotébi) ɔmɔ

Kura (Partago) ɔɔmɔ

Mokole amɔ

Moretan ɔmɔ

Nago (N) (Kambolé) ɔmɔ

Nago (N) (Manigri) ɔmɔ

Nago (S) (Kétou) ɔmṹ

Nago (S) (Pobè) ɔmɔ

Ondo ɔja

Owo ɔja

Oyo ɔmṹ

Yoruba (Ibadan) ɔjɔ

Yoruba (Porto-Novo) ɔmṹ

86

11. main (bras)

Ana (Sokodé) ɔwɔ

Boko ɔwɔ

Cabe (Savè) ɔwɔ

Cabe (Tchaourou) ɔwɔ

Egba ɔwɔ

Ekiti ɔwɔ

Ica ɔwɔ

Idaca ɛwɔ

Ifè (Akparè) ɔwɔ

Ifè (Atakpamé) ɔwɔ

Ifè (Tchetti) ɔwɔ

Ije atewɔ

ɔwɔ

Ijebu ɔwɔ

Ijesha ɔwɔ

Ile-Ife ɔwɔ

Kura (Awotébi) owo

Kura (Partago) ɔwɔ

Mokole awɔ

Moretan ɔwɔ

Nago (N) (Kambolé) ɔwɔ

Nago (N) (Manigri) ɔwɔ

Nago (S) (Kétou) ɔwɔ

Nago (S) (Pobè) ɔwɔ

Ondo ɔwɔ

Owo ɔwɔ

Oyo ɔwɔ

Yoruba (Ibadan) ɔwɔ

Yoruba (Porto-Novo) ɔwɔ

12. griffe (ongle)

Ana (Sokodé) ekika

Boko ekika

Cabe (Savè) àńkɛ

Cabe (Tchaourou) àńkɛ

Egba èkɔnɔ

Ekiti ikana

Ica èkíkɔ

Idaca ekika

Ifè (Akparè) ekika

Ifè (Atakpamé) ekika

Ifè (Tchetti) ekika

Ije ei ka

Ijebu ejikana

Ijesha eekana

Ile-Ife ekana

Kura (Awotébi) brfudikɪka

Kura (Partago) prfodekika

Mokole kikã

Moretan ekika

Nago (N) (Kambolé) ikika

Nago (N) (Manigri) ekika

Nago (S) (Kétou) ijikana

Nago (S) (Pobè) ekáná

eka

Ondo eeka

Owo eeka

Oyo eekana

Yoruba (Ibadan) ejikanu

Yoruba (Porto-Novo) ejikana

87

13. pied

Ana (Sokodé) ɛsɛ

Boko ɛsɛ

Cabe (Savè) ɛsɛ

Cabe (Tchaourou) ɛsɛ

Egba isɛ

Ekiti ɛsɛ

Ica ɛsɛ

Idaca ɛsɛ

Ifè (Akparè) ɛsɛ

Ifè (Atakpamé) ɛsɛ

Ifè (Tchetti) ɛsɛ

Ije ɛsɛ

Ijebu ɛsɛ

Ijesha ɛsɛ

Ile-Ife ìtìkìrísɛ

Kura (Awotébi) etəkpa

Kura (Partago) etɪkpa

Mokole isɛ

Moretan ɛsɛ

Nago (N) (Kambolé) ɛsɛ

Nago (N) (Manigri) ese

Nago (S) (Kétou) ɛsɛ

Nago (S) (Pobè) ɛsɛ

Ondo ɛsɛ

Owo – no entry –

Oyo ɛsɛ

Yoruba (Ibadan) ɛsɛ

Yoruba (Porto-Novo) ɛsɛ

14. fesse

Ana (Sokodé) okpi

Boko okpi

Cabe (Savè) ɔmɔidi

Cabe (Tchaourou) ɔmɔidi

Egba ìdí

Ekiti ìdí

Ica ɔmɔndi

Idaca ikpɛ

Ifè (Akparè) okpi

Ifè (Atakpamé) okpi

Ifè (Tchetti) okpi

Ije ɔbɔ

Ijebu ìdí

Ijesha ìdí

Ile-Ife ìdí

Kura (Awotébi) ìdí

Kura (Partago) edí

Mokole fítí

Moretan ɔbɔ

Nago (N) (Kambolé) omodi

Nago (N) (Manigri) ɔmɔdi

Nago (S) (Kétou) ìdí

Nago (S) (Pobè) ìdí

Ondo ìdí

Owo ùbɔ

Oyo ìdí

Yoruba (Ibadan) ìdí

Yoruba (Porto-Novo) ìdí

88

15. ventre

Ana (Sokodé) inɔ

Boko inṹ

Cabe (Savè) inɔ

Cabe (Tchaourou) inɔ

Egba iku

Ekiti inɔ

Ica inṹ

Idaca inṹ

Ifè (Akparè) inɔ

Ifè (Atakpamé) inɔ

Ifè (Tchetti) inɔ

Ije inɔ

Ijebu inɔ

Ijesha inṹ

Ile-Ife inṹ

Kura (Awotébi) énɔ

Kura (Partago) œnɔ

nɔ

Mokole inɔ

Moretan inɔ

Nago (N) (Kambolé) inɔ

Nago (N) (Manigri) inɔ

Nago (S) (Kétou) inũ

Nago (S) (Pobè) inɔ

Ondo inɔ

Owo inɔ

Oyo iku

Yoruba (Ibadan) iku

Yoruba (Porto-Novo) inṹ

16. nombril

Ana (Sokodé) ìfɔ

Boko ìfṹ

Cabe (Savè) ùwɔ

Cabe (Tchaourou) ìwɔ

Egba ìdodo

Ekiti ìdodo

Ica ìwɔ

ǹwɔ

Idaca ìhɔ

Ifè (Akparè) ìfɔ

Ifè (Atakpamé) ìfɔ

Ifè (Tchetti) ìfɔ

Ije idodo

Ijebu ìdodo

Ijesha ìdodo

Ile-Ife ìdodo

Kura (Awotébi) ewɔ

Kura (Partago) ewɔ

Mokole ìwɔ

Moretan ìhɔ

Nago (N) (Kambolé) ìwɔ

Nago (N) (Manigri) ɛwɔ

Nago (S) (Kétou) ìwɔ

Nago (S) (Pobè) ihɔ

ìdodo

Ondo ìdodo

Owo ìdodo

Oyo okù inṹ

Yoruba (Ibadan) ìdodo

Yoruba (Porto-Novo) idodʒo

89

17. intestins

Ana (Sokodé) akpo ola

Boko ìfũ

Cabe (Savè) ìfũ

Cabe (Tchaourou) ìfũ

Egba ìfɔ

Ekiti èfũ

abonɔ

Ica ìfũ

Idaca ìfũ

ɔwɛrɛ

Ifè (Akparè) ìfũ

Ifè (Atakpamé) ìfũ

Ifè (Tchetti) ìfɔ

Ije okù nnɔ

Ijebu èfũ

Ijesha ìfũ

Ile-Ife èfũ

Kura (Awotébi) ìfudíːnɔ

Kura (Partago) ìfʊ

Mokole amã àfũ

Moretan ìfũ

Nago (N) (Kambolé) ìfũ

Nago (N) (Manigri) ìfũ

Nago (S) (Kétou) ikuinu

Nago (S) (Pobè) ifṹ

Ondo ìfũ

Owo fũmi

òɡùlókù

Oyo ɔfɔnu

Yoruba (Ibadan) ìfũ

Yoruba (Porto-Novo) ìfũ

18. cordon (du ventre)

Ana (Sokodé) okù ìfɔ

Boko àbotonṹ

Cabe (Savè) okuwɔ

Cabe (Tchaourou) oku i wɔ

Egba inṹ ìwɔ

Ekiti – no entry –

Ica oku n wɔ

oku i wɔ

Idaca okù íhɔ

Ifè (Akparè) okú ìfɔ

Ifè (Atakpamé) okù ìfɔ

Ifè (Tchetti) ìfɔ

Ije oku ibi

Ijebu ùwɔ

Ijesha – no entry –

Ile-Ife ìwɔ

Kura (Awotébi) òkudíwɔ

Kura (Partago) oku diwɔ

Mokole iku ii wɔ

Moretan okù ìhɔ

Nago (N) (Kambolé) okù ìwɔ

Nago (N) (Manigri) ɔku iwɔ

Nago (S) (Kétou) iwɔ ɔmɔ

Nago (S) (Pobè) oku ihɔ

Ondo – no entry –

Owo oɡù ìwɔ

Oyo – no entry –

Yoruba (Ibadan) ìwɔ

Yoruba (Porto-Novo) ìwɔ

90

19. sang

Ana (Sokodé) ɛdʒɛ

Boko ambara

Cabe (Savè) ɛdʒɛ

ɛkpɔ

Cabe (Tchaourou) ɛdʒɛ

Egba ɛdʒɛ

Ekiti ɛdʒɛ

Ica àmãrã

àmaã

Idaca ɛdʒɛ

amãrá

Ifè (Akparè) ambara

Ifè (Atakpamé) ambara

Ifè (Tchetti) àmbara

Ije ɛdʒɛ

Ijebu idʒɛ

Ijesha ɛdʒɛ

Ile-Ife ɛdʒɛ

Kura (Awotébi) edʒɛ

Kura (Partago) edʒɛ

Mokole ndʒɛ

Moretan ambara

Nago (N) (Kambolé) ɛdʒɛ

Nago (N) (Manigri) ɛdʒɛ

Nago (S) (Kétou) ɛdʒɛ

Nago (S) (Pobè) ɛdʒɛ

Ondo ɛdʒɛ

Owo ɛdʒɛ

Oyo ɛdʒɛ

Yoruba (Ibadan) ɛdʒɛ

Yoruba (Porto-Novo) ɛdʒɛ

20. urine

Ana (Sokodé) ìtɔ

Boko ìtɔ

Cabe (Savè) ìtɔ

Cabe (Tchaourou) ìtɔ

Egba ìtɔ

Ekiti ìtɔ

Ica ìtɔ

Idaca ìtɔ

Ifè (Akparè) ìtɔ

Ifè (Atakpamé) ìtɔ

Ifè (Tchetti) ìtɔ

Ije ìtɔ

Ijebu ìtɔ

Ijesha ìtɔ

Ile-Ife ìtɔ

Kura (Awotébi) ètɔ

Kura (Partago) etɔ

Mokole ìtɔ

Moretan ìtɔ

Nago (N) (Kambolé) ìtɔ

Nago (N) (Manigri) ɛtɔ

Nago (S) (Kétou) ìtɔ

Nago (S) (Pobè) ìtɔ

Ondo ìtɔ

Owo ìtɔ

Oyo ìtɔ

Yoruba (Ibadan) ìtɔ

Yoruba (Porto-Novo) ìtɔ

91

21. os

Ana (Sokodé) ekũkũ

Boko ekũkũ

Cabe (Savè) ekũkũ

Cabe (Tchaourou) ekũkũ

Egba eɡũɡũ

Ekiti iɡũɡũ

Ica ekũkũ

kũkũ

Idaca ekũkũ

Ifè (Akparè) ikũkũ

Ifè (Atakpamé) ekũkũ

Ifè (Tchetti) ekũkũ

Ije ekuku

Ijebu èrìdí

Ijesha eɡuɡu

Ile-Ife eɡũɡũ

Kura (Awotébi) ekúkú

Kura (Partago) ekukú

Mokole kũkũ

Moretan ekũkũ

Nago (N) (Kambolé) kukũ

Nago (N) (Manigri) kokɔ

Nago (S) (Kétou) ekũkũ

Nago (S) (Pobè) ekũkũ

Ondo ikũkũ

Owo eéɡṹ

Oyo eeɡũ

Yoruba (Ibadan) eɡũɡũ

Yoruba (Porto-Novo) eɡũɡũ

22. peau

Ana (Sokodé) awɔ

Boko awɔ

Cabe (Savè) awɔ

Cabe (Tchaourou) awɔ

Egba awɔ

Ekiti awɔ

Ica awɔ

Idaca awɔ

Ifè (Akparè) awɔ

Ifè (Atakpamé) awɔ

Ifè (Tchetti) awɔ

Ije awɔ

Ijebu awɔ

àwù

Ijesha awɔ

Ile-Ife – no entry –

awɔ

Kura (Awotébi) awɔ

Kura (Partago) awɔ

Mokole bátá

Moretan awɔ

Nago (N) (Kambolé) ãwõ

Nago (N) (Manigri) awɔ

Nago (S) (Kétou) awɔ

Nago (S) (Pobè) awɔ

Ondo ɔra

Owo awɔ

iwɔ

Oyo ɛjĩ ɛrã

Yoruba (Ibadan) awɔ

Yoruba (Porto-Novo) awɔ

92

23. coeur

Ana (Sokodé) – no entry –

Boko owu

Cabe (Savè) ɔkɛ

Cabe (Tchaourou) ɔkɛ

Egba ɔkɔ

Ekiti ɔka

Ica ɔka

Idaca ɔka

Ifè (Akparè) owu

Ifè (Atakpamé) owu

Ifè (Tchetti) oŋu ɛ ɖɔ

Ije ɔka

Ijebu ɔka

Ijesha ɔka

Ile-Ife ɔka

Kura (Awotébi) tjɛ

Kura (Partago) edɔ

Mokole ímũ

Moretan owu

Nago (N) (Kambolé) ɔka

Nago (N) (Manigri) oŋ

Nago (S) (Kétou) ɔka

Nago (S) (Pobè) emi

okɔ

Ondo ɔka

Owo ɔka

Oyo – no entry –

ɔka

Yoruba (Ibadan) ɔkɔ

Yoruba (Porto-Novo) ɔka

24. genou

Ana (Sokodé) ìrúkú

Boko ìrúkú

Cabe (Savè) èékú

Cabe (Tchaourou) èékú

Egba oókṹ

Ekiti òrúkú

Ica ìrúkú

Idaca ìrúkú

Ifè (Akparè) ìrúkú

Ifè (Atakpamé) ìrúkú

Ifè (Tchetti) ìrúkú

Ije eɣúkú

Ijebu èékú

Ijesha ɔdʒuɡɔ

Ile-Ife òrúkṹ

Kura (Awotébi) ìrukú

Kura (Partago) ìrúkú

Mokole iwúɡṹ

Moretan ìrúkú

Nago (N) (Kambolé) juɡu

Nago (N) (Manigri) ìwúkú

Nago (S) (Kétou) ɛɾúkú

Nago (S) (Pobè) eɣúkú

Ondo irúkṹ

Owo òókṹ

Oyo eékṹ

Yoruba (Ibadan) òrúkṹ

Yoruba (Porto-Novo) érũkṹ

93

25. foie

Ana (Sokodé) awa

Boko àɡò

Cabe (Savè) ɛkpa

Cabe (Tchaourou) wojá jɔnkpɔn

jɔnkpɔn

Egba ɛdɔ

Ekiti ɛdɔ

Ica wòra

Idaca iwo

àɡò

Ifè (Akparè) àɡò

Ifè (Atakpamé) – no entry –

Ifè (Tchetti) àɡò

Ije oɡu

Ijebu ɔdɔ

Ijesha owuɛ dɔ

ìfũ

Ile-Ife ɛdɔ

Kura (Awotébi) èdafɔrɔ

Kura (Partago) ɛdàfɔrɔ

èdàfɔrɔ

Mokole fòká

Moretan àɡò

Nago (N) (Kambolé) ɛdofo

Nago (N) (Manigri) kàfukà

Nago (S) (Kétou) oɡũːnũ

Nago (S) (Pobè) iɡúnɔ

Ondo ɛdɔ

Owo ɛdɔ

Oyo ɛdɔ

èdɔ

Yoruba (Ibadan) ɛdɔ

Yoruba (Porto-Novo) ɛdɔ

26. aile

Ana (Sokodé) ɛkìkà

Boko iká

Cabe (Savè) iká

Cabe (Tchaourou) iká

Egba iká

Ekiti iká

Ica iká

Idaca iká

Ifè (Akparè) iká

Ifè (Atakpamé) iká

Ifè (Tchetti) iká

Ije iká

Ijebu akpa ɛjɛ

Ijesha – no entry –

Ile-Ife iká

Kura (Awotébi) eká

Kura (Partago) eká

ɛka

Mokole ikpa

Moretan iká

Nago (N) (Kambolé) eka

Nago (N) (Manigri) iká

Nago (S) (Kétou) iká

Nago (S) (Pobè) iká

Ondo akpa ɛjɛ

Owo akpa ɛjɛ

Oyo – no entry –

Yoruba (Ibadan) akpa ɛjɛ

Yoruba (Porto-Novo) iká

ak pá ɛjɛ

94

27. plume

Ana (Sokodé) irɔ adɛɛ

Boko ìjɛ

Cabe (Savè) ìjɛ

Cabe (Tchaourou) ìjɛ

Egba ìjɛ

Ekiti ìjɛ

Ica ìjɛ

Idaca ìjɛ

Ifè (Akparè) ìjá

Ifè (Atakpamé) ìjɛ

Ifè (Tchetti) ìjá

Ije efiɣi

Ijebu ìjɛ

Ijesha ìjɛ

Ile-Ife ìjɛ

Kura (Awotébi) ɪjɛ

Kura (Partago) èjɛ

Mokole nto

Moretan ìjɛ

Nago (N) (Kambolé) ìjɛ

Nago (N) (Manigri) ìjé

Nago (S) (Kétou) ìjɛ

Nago (S) (Pobè) ɛfiɣí

Ondo ìjɛ

Owo ìjɛ

Oyo – no entry –

ìjɛ

Yoruba (Ibadan) ìjɛ

Yoruba (Porto-Novo) ìjɛ

28. corne (de vache)

Ana (Sokodé) èwo

Boko òho

Cabe (Savè) òwo

Cabe (Tchaourou) òwo

Egba ɔwɔ

Ekiti ìwo

Ica ìwo

Idaca òwo

Ifè (Akparè) òhó

Ifè (Atakpamé) òho

Ifè (Tchetti) òho

Ije owo

Ijebu ùwo

Ijesha ìho

Ile-Ife ìwo

Kura (Awotébi) íwɔ

Kura (Partago) íwó

Mokole nɡó

Moretan òho

ìho

Nago (N) (Kambolé) èwo

Nago (N) (Manigri) ewɔ

Nago (S) (Kétou) òwo

Nago (S) (Pobè) òho

Ondo ìwo

Owo òho

Oyo ìwo

Yoruba (Ibadan) ìwo

Yoruba (Porto-Novo) ìwo

95

29. queue (de chien)

Ana (Sokodé) òrù

Boko ìrù

Cabe (Savè) ùwù

Cabe (Tchaourou) ùwù

Egba ìrù

Ekiti ìrù

Ica ìrù

ìwù

Idaca ìrù

Ifè (Akparè) urù

Ifè (Atakpamé) ìrù

Ifè (Tchetti) ìrù

Ije ìɣu

Ijebu ta

Ijesha ìrù

Ile-Ife ìrù

Kura (Awotébi) íwúrú

Kura (Partago) ìwúrù

Mokole akpaamu

Moretan ìrù

Nago (N) (Kambolé) ewu

Nago (N) (Manigri) ewuŋ

Nago (S) (Kétou) ìɾu

ìɰu

Nago (S) (Pobè) iɰũ

Ondo iwadi

Owo ìrù

Oyo ìrù

Yoruba (Ibadan) ìrù

Yoruba (Porto-Novo) èɣù

30. homme (homo)

Ana (Sokodé) – no entry –

Boko ɔjɔ

Cabe (Savè) ònɛ

Cabe (Tchaourou) ònɛ

Egba enija

Ekiti enija

Ica oni jɔ

Idaca onija

Ifè (Akparè) ɔja

Ifè (Atakpamé) oja

ɔja

Ifè (Tchetti) ɔɲà

Ije onija

Ijebu onija

Ijesha – no entry –

Ile-Ife onija

Kura (Awotébi) ɔnɛ

Kura (Partago) ɔnɛ

Mokole amãnɛ

Moretan ɔja

Nago (N) (Kambolé) ɔɲã

Nago (N) (Manigri) oniŋã

Nago (S) (Kétou) oniã

Nago (S) (Pobè) onija

Ondo eja

Owo jajé

Oyo enija

Yoruba (Ibadan) onija

Yoruba (Porto-Novo) enija

96

31. homme (vir)

Ana (Sokodé) – no entry –

Boko onɛkirɛ

Cabe (Savè) ɔkɔ i

Cabe (Tchaourou) okɔi

Egba ɔkuri

Ekiti okurɛ

Ica okì ĩ

Idaca olokiri

Ifè (Akparè) ɔnɛkiri

onɛkɛɛ

Ifè (Atakpamé) onɛkurɛ

ɔlokùrĩ

Ifè (Tchetti) ɔnɔkɛɛ

Ije ɔkuɰɛ

Ijebu okurɛ

Ijesha okuri

Ile-Ife okuri

Kura (Awotébi) ɔkɛrɛ

Kura (Partago) ɔnɔkrɛ

Mokole inɛmɔkɔ

Moretan onõkɛre

Nago (N) (Kambolé) oku ɛ

Nago (N) (Manigri) oku ɛ

Nago (S) (Kétou) ɔkuri

Nago (S) (Pobè) ɔkuɰɛ

Ondo oku ɛ

Owo okuri

Oyo ɔkuri

Yoruba (Ibadan) okurɛ

Yoruba (Porto-Novo) okuɰĩ

32. femme

Ana (Sokodé) onẽbɛɛ

Boko onɛbirɛ

Cabe (Savè) obìĩ

Cabe (Tchaourou) obìĩ

Egba obiri

Ekiti obìrɛ

Ica obìĩ

Idaca olobiri

Ifè (Akparè) ɔbiri

ɔnɔbɛɛ

Ifè (Atakpamé) onɛbuɛ

ɔlɔbìrĩ

Ifè (Tchetti) ɔnɔbɛɛ

Ije obi ɰɛ

Ijebu obìrɛ

Ijesha oburi

Ile-Ife obùrĩ

Kura (Awotébi) ɔɡbɛrɛ

Kura (Partago) ɔnɔbrɛ

Mokole inaa bo

Moretan onõbɛrɛ

Nago (N) (Kambolé) ɔɡuɛ

Nago (N) (Manigri) obuɛ

Nago (S) (Kétou) obiri

Nago (S) (Pobè) obĩɰɛ

Ondo obiɛ

Owo obùrĩ

Oyo obiri

Yoruba (Ibadan) obìrɛ

Yoruba (Porto-Novo) obi ɰĩ

97

33. mari, époux

Ana (Sokodé) ɔkɔ

Boko ɔkɔ

Cabe (Savè) ɔkɔ

Cabe (Tchaourou) ɔkɔ

Egba ɔkɔ

Ekiti ɔkɔ

Ica ɔkɔ

Idaca ɔkɔ

Ifè (Akparè) ɔkɔ

Ifè (Atakpamé) ɔkɔ

Ifè (Tchetti) ɔkɔ

Ije ɔkɔ

Ijebu ɔkɔ

Ijesha ɔkɔ

Ile-Ife ɔkɔ

Kura (Awotébi) òkɔm

Kura (Partago) ɔkɔ

Mokole mɔkɔí

Moretan ɔkɔ

Nago (N) (Kambolé) ɔkɔ

Nago (N) (Manigri) ɔkɔ

Nago (S) (Kétou) ɔkɔ

Nago (S) (Pobè) ɔkɔ

Ondo ɔkɔ

Owo ɔkɔ

Oyo ɔkɔ

Yoruba (Ibadan) ɔkɔ

Yoruba (Porto-Novo) ɔkɔ

34. enfant

Ana (Sokodé) ɔmɔ

Boko ɔmɔ

Cabe (Savè) ɔmɔ

Cabe (Tchaourou) ɔmɔ

Egba ɔmɔ

Ekiti ɔmɔ

ɔmã

Ica ɔmɔ

Idaca ɔmã

Ifè (Akparè) ɔmã

mɔde

Ifè (Atakpamé) ɔmɔ

Ifè (Tchetti) ɔma

Ije ɔmɔ

Ijebu ɔmã

Ijesha ɔmã

Ile-Ife ɔmɔ

Kura (Awotébi) mánɪ

Kura (Partago) mani

Mokole amã

Moretan ɔmã

Nago (N) (Kambolé) ɔmã

mãdé kékeé

Nago (N) (Manigri) ɔmã

Nago (S) (Kétou) ɔmũ

Nago (S) (Pobè) ɔmɔ

Ondo ɔmã

Owo ɔmɔ

Oyo ɔmɔde

Yoruba (Ibadan) ɔmɔ

Yoruba (Porto-Novo) ɔmɔ

98

35. nom

Ana (Sokodé) óńkɔ

Boko eékɔ

Cabe (Savè) eékɔ

Cabe (Tchaourou) eékɔ

Egba orúkɔ

Ekiti orúkɔ

Ica orúkɔ

Idaca oríkɔ

Ifè (Akparè) eékɔ

Ifè (Atakpamé) eékɔ

Ifè (Tchetti) ɛko

Ije ejíkɔ

Ijebu orúkɔ

Ijesha orúkɔ

Ile-Ife orúkɔ

Kura (Awotébi) ɔrókʷɔ

Kura (Partago) ɔrɔkɔ

Mokole iríɛ

Moretan eékɔ

Nago (N) (Kambolé) eékɔ

ékɔ

Nago (N) (Manigri) ekɔ

Nago (S) (Kétou) ekɔ

Nago (S) (Pobè) eɰúkɔ

Ondo orúkɔ

Owo orúkɔ

Oyo orúkɔ

Yoruba (Ibadan) orúkɔ

Yoruba (Porto-Novo) oɰúkɔ

36. ciel

Ana (Sokodé) – no entry –

Boko ɔru

Cabe (Savè) odiʒuisama

Cabe (Tchaourou) sama

Egba òfùrùfuru

Ekiti ɔru

Ica ɔru

Idaca àrũ

Ifè (Akparè) ɔru

iɡberi

Ifè (Atakpamé) ɔrɔ

ɔru

Ifè (Tchetti) ɔrɔ

Ije ɔrɔ

Ijebu sama

Ijesha ɔru

Ile-Ife ɔru

Kura (Awotébi) ɪɡbɪri

Kura (Partago) eɡbri

Mokole àrɔ

Moretan ɔru

Nago (N) (Kambolé) ɔru

ɔhɔ

Nago (N) (Manigri) awɔ

Nago (S) (Kétou) ɔwu

Nago (S) (Pobè) ɔɰɔ

Ondo ɔrɔ

Owo awɔ

sama

Oyo – no entry –

Yoruba (Ibadan) ɔru

Yoruba (Porto-Novo) ɔɰṹ

sama

99

37. nuit

Ana (Sokodé) alɛ

Boko òru

Cabe (Savè) òwu

Cabe (Tchaourou) òwu

òkùkù

Egba alɛ

Ekiti alɛ

Ica òru

Idaca òru

Ifè (Akparè) òru

Ifè (Atakpamé) òru

Ifè (Tchetti) òru

Ije oɣu

Ijebu alɛ

Ijesha òru

Ile-Ife òru

Kura (Awotébi) núrù

Kura (Partago) nûr

Mokole ìdũ

Moretan òru

Nago (N) (Kambolé) òru

òwu

Nago (N) (Manigri) òwu

Nago (S) (Kétou) oɰu

Nago (S) (Pobè) ɔɰu

Ondo alɛ

Owo ìɡadʒa

Oyo alɛ

Yoruba (Ibadan) alɛ

Yoruba (Porto-Novo) òɣũ

38. lune

Ana (Sokodé) – no entry –

Boko otʃukpa

Cabe (Savè) otʃukpa

Cabe (Tchaourou) otʃukpa

Egba otʃukpa

otʃukpaa

Ekiti otʃukpa

Ica otʃukpa

Idaca otʃù

Ifè (Akparè) otʃukpa

Ifè (Atakpamé) otʃukpa

Ifè (Tchetti) otʃukpa

Ije òʃukpa

Ijebu otʃukpa

Ijesha otʃù

Ile-Ife otʃukpa

Kura (Awotébi) ɔtjɔkpa

Kura (Partago) aʃœkpə

Mokole tʃukpa

Moretan otʃukpa

Nago (N) (Kambolé) osukpa

Nago (N) (Manigri) osukpa

Nago (S) (Kétou) otʃukpa

Nago (S) (Pobè) òʃukpa

Ondo otʃukpa

Owo otʃù

Oyo otʃukpa

Yoruba (Ibadan) otʃukpa

Yoruba (Porto-Novo) otʃukpa

100

39. soleil

Ana (Sokodé) odʒoru

Boko odʒoru

Cabe (Savè) owu

Cabe (Tchaourou) owu

Egba oru

Ekiti ooru

Ica odʒowu

Idaca odʒónu

Ifè (Akparè) odʒoru

Ifè (Atakpamé) odʒoru

Ifè (Tchetti) odʒúùrɔ

Ije òːɣu

Ijebu òrùrù

Ijesha ooru

Ile-Ife oru

Kura (Awotébi) onunu

Kura (Partago) ɔnːù

Mokole nunu

Moretan odʒórɔ

Nago (N) (Kambolé) owu

ooru

Nago (N) (Manigri) owu

Nago (S) (Kétou) oɰu

Nago (S) (Pobè) oɰu

Ondo oru

Owo oru

Oyo oru

Yoruba (Ibadan) oru

Yoruba (Porto-Novo) òɣu

40. étoile

Ana (Sokodé) ìwɔda

Boko arawo

Cabe (Savè) ìràwɔ

Cabe (Tchaourou) ìràwɔ

Egba ìràwɔ

Ekiti ìràwɔ

Ica ààro

Idaca àràwò

Ifè (Akparè) àràwo

Ifè (Atakpamé) arawo

Ifè (Tchetti) arawo

Ije ìɰàwò

Ijebu ìràwɔ

Ijesha ìràwɔ

Ile-Ife ìràwɔ

Kura (Awotébi) erãwɔ

Kura (Partago) œrãwɔ

Mokole lèléiàrɔ

Moretan arawo

Nago (N) (Kambolé) arawo

àǹwé

Nago (N) (Manigri) awe

Nago (S) (Kétou) ìràwɔ

Nago (S) (Pobè) ìɰàwà

Ondo ìràwɔ

Owo ìràwɔ

Oyo ìràwɔ

Yoruba (Ibadan) ìràwɔ

Yoruba (Porto-Novo) ìɰàwɔ

101

41. vent

Ana (Sokodé) afɛfɛ

Boko afɛfɛ

Cabe (Savè) atɛɡu

Cabe (Tchaourou) afɛfɛ

àfùfù

Egba atɛɡu

Ekiti afɛfɛ

Ica atɛɡù

afɛfɛ

àfùfù

Idaca ɛfu

ɛwu

Ifè (Akparè) afɛfɛ

Ifè (Atakpamé) awu

Ifè (Tchetti) awu

Ije ɔfɛ

Ijebu atɛɡù

Ijesha atɛɡu

Ile-Ife òjì

Kura (Awotébi) ar fɛ

Kura (Partago) arfɛ

Mokole fùfù

Moretan awu

Nago (N) (Kambolé) atɛɡù

òfùfù

Nago (N) (Manigri) ófùfù

Nago (S) (Kétou) atɛɡù

Nago (S) (Pobè) ɔfɛ

Ondo afɛfɛ

Owo òrì

Oyo atɛɡu

Yoruba (Ibadan) atɛɡu

Yoruba (Porto-Novo) atɛɡu

42. nuage

Ana (Sokodé) òkè

Boko odʒo tʃú

Cabe (Savè) kukuu

Cabe (Tchaourou) kúúkú

Egba okùrukùru

Ekiti òkùkú

Ica odʒo tʃú

Idaca sùsù

irì

Ifè (Akparè) odʒo tʃú

Ifè (Atakpamé) – no entry –

Ifè (Tchetti) odʒo tʃú

iri

Ije odʒoʃu

Ijebu kùrukùru

Ijesha òkúkurù

Ile-Ife ìkúkù

Kura (Awotébi) awúlɛ

Kura (Partago) œwuleœ

Mokole kúdṹ

Moretan odʒo tʃú

Nago (N) (Kambolé) odʒò sú

Nago (N) (Manigri) iji

Nago (S) (Kétou) odʒu odʒo

Nago (S) (Pobè) kuɰukuɰu

Ondo ìkãfɛfɛ

ìkãòrì

Owo ìkúkù

Oyo kùrukuru

òkè

Yoruba (Ibadan) – no entry –

Yoruba (Porto-Novo) ìkṹkṹ

ɛɣɛkuʃu

102

43. rosée

Ana (Sokodé) – no entry –

Boko nɛnɛ

Cabe (Savè) nĩnĩ

Cabe (Tchaourou) nĩnĩ

Egba irì

Ekiti nɛnɛ

irì

Ica nĩnĩ

Idaca nĩnĩ

Ifè (Akparè) nɛnɛ

Ifè (Atakpamé) – no entry –

Ifè (Tchetti) nɛnɛ

Ije ɣoɣo

Ijebu irì

Ijesha ɛnɛnɛ

Ile-Ife irì

Kura (Awotébi) nɛnɛ

Kura (Partago) nanɛ

Mokole ikpa

Moretan nɛnɛ

ìrì

Nago (N) (Kambolé) nɛnɛ

Nago (N) (Manigri) nɛnɛ

Nago (S) (Kétou) nɛnɛ

Nago (S) (Pobè) iɰì

Ondo irì

Owo eri

Oyo ìrí

ìrì

Yoruba (Ibadan) – no entry –

Yoruba (Porto-Novo) eɰì

44. pluie

Ana (Sokodé) odʒò

Boko odʒò

Cabe (Savè) odʒò

Cabe (Tchaourou) odʒò

Egba odʒò

Ekiti odʒò

Ica odʒò

Idaca odʒò

Ifè (Akparè) odʒò

Ifè (Atakpamé) odʒò

Ifè (Tchetti) odʒò

Ije odʒò

Ijebu odʒò

Ijesha odʒò

Ile-Ife odʒò

Kura (Awotébi) omítí

Kura (Partago) umĩti

Mokole idʒĩ

Moretan odʒò

Nago (N) (Kambolé) odʒò

Nago (N) (Manigri) odʒò

Nago (S) (Kétou) odʒò

Nago (S) (Pobè) odʒò

Ondo odʒò

Owo edʒè

Oyo odʒò

Yoruba (Ibadan) odʒò

Yoruba (Porto-Novo) odʒò

103

45. terre (non pas souillure)

Ana (Sokodé) ilɛ

Boko ilɛ

Cabe (Savè) ilɛ

Cabe (Tchaourou) ilɛ

Egba – no entry –

Ekiti – no entry –

Ica ilɛ

Idaca ilɛ

Ifè (Akparè) ilɛ

Ifè (Atakpamé) ilɛ

Ifè (Tchetti) ilɛ

Ije ilɛ

Ijebu – no entry –

ilɛ

Ijesha ilɛ

Ile-Ife – no entry –

Kura (Awotébi) elɛ

Kura (Partago) elɛ

Mokole ilɛ

Moretan ilɛ

Nago (N) (Kambolé) ilɛ

Nago (N) (Manigri) ilɛ

Nago (S) (Kétou) ilɛ

Nago (S) (Pobè) ilɛ

Ondo ilɛ

Owo – no entry –

Oyo ilɛ

Yoruba (Ibadan) ilɛ

Yoruba (Porto-Novo) ilɛ

46. sable

Ana (Sokodé) ilɛ

Boko ijari

Cabe (Savè) eekpɛ

Cabe (Tchaourou) ijiji

Egba jɛkpɛ

Ekiti jɛkpɛ

Ica ìjɔji

Idaca ɲãrĩ

Ifè (Akparè) ijari

Ifè (Atakpamé) ijari

Ifè (Tchetti) ìɲãrɛ

Ije iɰɛfu

Ijebu ijari

Ijesha jɛkpɛ

Ile-Ife jɛkpɛ

Kura (Awotébi) ìrɛɲì

erəfɛ

Kura (Partago) ɪrɛfɛ

Mokole sáã

Moretan ijari

Nago (N) (Kambolé) ijaji

kàbùà

Nago (N) (Manigri) kàbùà

Nago (S) (Kétou) ìrùkù

Nago (S) (Pobè) ɰèfù

Ondo alɛ

Owo ijari

Oyo jari

jɛkpɛ

eekpɛ

Yoruba (Ibadan) jari

jɛkpɛ

Yoruba (Porto-Novo) ìjãɰi

104

47. semence

Ana (Sokodé) nwɛɡbiɡ bɛ

Boko ijɛɡbiɡbɛ

Cabe (Savè) ɡbiɡbi

Cabe (Tchaourou) anɡbi

Egba iruɡbi

Ekiti èso

Ica ǹkɔɡbiɡbi

Idaca ɔdʒɛ

Ifè (Akparè) ijɛɡbiɡbɛ

iɡbɛ

Ifè (Atakpamé) – no entry –

Ifè (Tchetti) idʒɛɡbiɡbɛ

Ije iɰuɡbi

Ijebu iruɡbɛ

Ijesha èso

Ile-Ife wúró

Kura (Awotébi) aduɛ

Kura (Partago) édúwɛ

Mokole dimikuɡ bɛ

Moretan eɡbɛ

Nago (N) (Kambolé) kiɡbɛ

Nago (N) (Manigri) iruɡbɛ

Nago (S) (Kétou) ɛɰuɡbi

Nago (S) (Pobè) ɔɡbi

Ondo èso

Owo èso

Oyo iruɡbi

Yoruba (Ibadan) èso

Yoruba (Porto-Novo) iɰoɡbi

48. chemin

Ana (Sokodé) ɔna

Boko ɔna

Cabe (Savè) ɔnɛ

Cabe (Tchaourou) ɔnɛ

Egba ɔnɔ

Ekiti títì

Ica ɔnɔ

Idaca ɔna

Ifè (Akparè) ɔna

Ifè (Atakpamé) ɔna

Ifè (Tchetti) ɔna

Ije ɔna

Ijebu ɔna

Ijesha ɔna

Ile-Ife ana

Kura (Awotébi) kpana

Kura (Partago) kpana

Mokole kpaa

Moretan ona

Nago (N) (Kambolé) ɔna

Nago (N) (Manigri) ɔna

Nago (S) (Kétou) ɔna

Nago (S) (Pobè) ona

Ondo títì

Owo ɔna

Oyo ɔnɛ

Yoruba (Ibadan) ɔna

Yoruba (Porto-Novo) ɔna

105

49. eau

Ana (Sokodé) omĩ

Boko omĩ

Cabe (Savè) omĩ

Cabe (Tchaourou) omĩ

Egba omĩ

Ekiti omĩ

Ica omĩ

Idaca omĩ

Ifè (Akparè) omĩ

Ifè (Atakpamé) omi

Ifè (Tchetti) omĩ

Ije omĩ

Ijebu omĩ

Ijesha omĩ

Ile-Ife omĩ

Kura (Awotébi) ómí

Kura (Partago) omi

Mokole ijĩ

Moretan omĩ

Nago (N) (Kambolé) omĩ

Nago (N) (Manigri) omĩ

Nago (S) (Kétou) omĩ

Nago (S) (Pobè) omĩ

Ondo omĩ

Owo omĩ

Oyo omĩ

Yoruba (Ibadan) omĩ

Yoruba (Porto-Novo) omĩ

50. cours d’eau

Ana (Sokodé) odò

Boko odò

Cabe (Savè) ikpado

Cabe (Tchaourou) ikpado

Egba odò

Ekiti odò

Ica kpala

Idaca kpala

Ifè (Akparè) odò

Ifè (Atakpamé) odò

Ifè (Tchetti) oɖò

Ije odo

Ijebu odò

Ijesha odò

Ile-Ife omisa

Kura (Awotébi) ekpadomi

Kura (Partago) ɛkpadomi

Mokole tʃɔɔ

Moretan odò

Nago (N) (Kambolé) kpalaodo

Nago (N) (Manigri) kpalaodɔ

Nago (S) (Kétou) odo

Nago (S) (Pobè) odò

Ondo odò

Owo omijetʃa

Oyo odò

Yoruba (Ibadan) odò

Yoruba (Porto-Novo) iʃãómì

106

51. montagne

Ana (Sokodé) òkè

Boko òkè

Cabe (Savè) òkè

Cabe (Tchaourou) òkè

Egba òkè

Ekiti akpata

Ica òkè

Idaca òkɪ

Ifè (Akparè) òkè

Ifè (Atakpamé) òkè

Ifè (Tchetti) òkè

Ije àtàkè

Ijebu òkè

Ijesha òkè

Ile-Ife òkè

Kura (Awotébi) ɡútə

Kura (Partago) ɡútà

Mokole ɡeeté

Moretan òkè

Nago (N) (Kambolé) òkè

Nago (N) (Manigri) òkè

Nago (S) (Kétou) àtàkè

Nago (S) (Pobè) àtàkè

Ondo òkìtì

Owo òkè

Oyo òkè

Yoruba (Ibadan) òkè

Yoruba (Porto-Novo) òkè

52. pierre

Ana (Sokodé) òkúta

Boko òkúta

Cabe (Savè) òkúta

Cabe (Tchaourou) òkúta

Egba òkúta

Ekiti òkúta

Ica òkúta

Idaca òkúta

Ifè (Akparè) òkúta

Ifè (Atakpamé) òkúta

Ifè (Tchetti) òkúta

Ije àkúta

Ijebu akpata

Ijesha òkúta

ɔkuta

Ile-Ife akpata

Kura (Awotébi) økotə

Kura (Partago) ɛkotà

Mokole kútawɔwɛ

Moretan òkúta

Nago (N) (Kambolé) òkúta

Nago (N) (Manigri) òkúta

Nago (S) (Kétou) òkúta

Nago (S) (Pobè) òkúta

Ondo akpata

Owo òkèlá

Oyo òkúta

ìkò

Yoruba (Ibadan) akpata

oriakpata

Yoruba (Porto-Novo) òkúta

107

53. maison

Ana (Sokodé) ilé

Boko ilé

Cabe (Savè) ilé

Cabe (Tchaourou) ilé

Egba ilé

Ekiti ilé

Ica ilé

nlé

Idaca ilé

Ifè (Akparè) ilé

Ifè (Atakpamé) ilé

Ifè (Tchetti) ilé

Ije ilé

Ijebu ulé

Ijesha ilé

Ile-Ife ilé

Kura (Awotébi) kpase

Kura (Partago) kpase

Mokole kpasɛ

Moretan ilé

Nago (N) (Kambolé) ilé

Nago (N) (Manigri) ilɛ

Nago (S) (Kétou) ilé

Nago (S) (Pobè) ilé

Ondo ilé

Owo ilé

Oyo ilé

Yoruba (Ibadan) ilé

Yoruba (Porto-Novo) ilé

54. feu

Ana (Sokodé) ina

Boko ina

Cabe (Savè) unɛ

Cabe (Tchaourou) unɛ

Egba inɔ

Ekiti ina

Ica inɔ

Idaca ina

Ifè (Akparè) ina

Ifè (Atakpamé) ina

Ifè (Tchetti) ina

Ije ina

Ijebu ona

Ijesha ina

Ile-Ife ina

Kura (Awotébi) ɔna

Kura (Partago) ɔna

Mokole ina

Moretan ina

Nago (N) (Kambolé) ina

Nago (N) (Manigri) ina

Nago (S) (Kétou) unɔ

Nago (S) (Pobè) ina

Ondo ina

Owo ina

Oyo ina

inɛ

Yoruba (Ibadan) inɔ

Yoruba (Porto-Novo) ina

108

55. bois (à brûler)

Ana (Sokodé) oɡboɡóró

Boko eɡi

Cabe (Savè) eɡi

Cabe (Tchaourou) eɡi

Egba iɡi

Ekiti iɡi

Ica eɡi

Idaca eɡi

Ifè (Akparè) eɡi

Ifè (Atakpamé) eɡi

Ifè (Tchetti) eɡi

Ije eɡi

Ijebu iɡi

Ijesha iɡi

Ile-Ife iɡi

Kura (Awotébi) íɡí

Kura (Partago) eɡi

Mokole ɡii

Moretan eɡi

Nago (N) (Kambolé) eɡi

Nago (N) (Manigri) eɡi

Nago (S) (Kétou) eɡi

Nago (S) (Pobè) eɡi

Ondo iɡi

Owo iɡi

Oyo iɡi

Yoruba (Ibadan) iɡi

Yoruba (Porto-Novo) iɡi

56. fumée

Ana (Sokodé) òwúwɔ

Boko òwúrɔ

Cabe (Savè) òwúwɔ

Cabe (Tchaourou) òwúwɔ

Egba èéfí

Ekiti efi

Ica òrúrɔ

Idaca òrúwɔ

Ifè (Akparè) òwúrɔ

Ifè (Atakpamé) òwúwɔ

òrúrɔ

Ifè (Tchetti) òwúrɔ

Ije awaiwɔ

Ijebu eefi

Ijesha eefi

èfɛi

Ile-Ife èéfí

Kura (Awotébi) euoro

Kura (Partago) øyrɔrɔ

Mokole tʃùà

Moretan òwúrɔ

Nago (N) (Kambolé) òwúwɔ

Nago (N) (Manigri) owuwɔ

Nago (S) (Kétou) eefi

Nago (S) (Pobè) owóiwɔ

Ondo írɔ

Owo eefi

Oyo eefi

Yoruba (Ibadan) eifi

Yoruba (Porto-Novo) eefi

109

57. cendre

Ana (Sokodé) òwúwɔ dʒidʒó

Boko eérú

Cabe (Savè) eéwú

Cabe (Tchaourou) eéwú

Egba írú

Ekiti eérú

Ica eérú

Idaca erúrú

Ifè (Akparè) eéwú

Ifè (Atakpamé) eérú

Ifè (Tchetti) érú

Ije abuɰu

Ijebu eérú

Ijesha eérú

Ile-Ife ɛji ina

Kura (Awotébi) órúrú

Kura (Partago) ururu

Mokole iwúwú

Moretan eérú

Nago (N) (Kambolé) iju

Nago (N) (Manigri) iwu

Nago (S) (Kétou) eéɰú

Nago (S) (Pobè) eéɰú

Ondo eérú

Owo eérú

Oyo eérú

Yoruba (Ibadan) eérú

Yoruba (Porto-Novo) eéɣú

58. couteau (petit coupe coupe)

Ana (Sokodé) bɛtɛ

Boko bɛtɛ

Cabe (Savè) ɔbɛ

Cabe (Tchaourou) usi

Egba ɔbɛ

Ekiti ɔbɛ

Ica bɛtɛ

kpatʃa

Idaca bɛtɛ

kpatʃa

Ifè (Akparè) bɛtɛ

kpatʃa

Ifè (Atakpamé) bɛtɛ

Ifè (Tchetti) bɛtɛ

Ije ɔbɛ kekeɰɛ

Ijebu ɔbɛ

Ijesha ɔbɛ

Ile-Ife ɔbɛ

Kura (Awotébi) ɔsɛ

Kura (Partago) ɔsɛ

Mokole kásɛ

Moretan bɛtɛ

Nago (N) (Kambolé) ìsɛ

Nago (N) (Manigri) àdá

ìsɛ

Nago (S) (Kétou) ɔbɛ

Nago (S) (Pobè) ɔbɛ

Ondo ɔbɛ

Owo ɔbɛ

Oyo ɔbɛ

Yoruba (Ibadan) ɔbɛ

Yoruba (Porto-Novo) ɔbɛ

110

59. corde

Ana (Sokodé) okù

Boko okù

Cabe (Savè) okù

Cabe (Tchaourou) oku

Egba oku

Ekiti oku

Ica oku

Idaca okù

Ifè (Akparè) okù

Ifè (Atakpamé) okù

Ifè (Tchetti) okù

Ije okù

Ijebu okù

Ijesha oku

Ile-Ife oku

Kura (Awotébi) okũ

Kura (Partago) ikú

Mokole iku

Moretan okù

Nago (N) (Kambolé) okù

Nago (N) (Manigri) okù

Nago (S) (Kétou) okù

Nago (S) (Pobè) okù

Ondo oku

Owo okù

Oyo oku

Yoruba (Ibadan) oku

Yoruba (Porto-Novo) oku

60. lance

Ana (Sokodé) awṹtɔ

Boko ɔtʃɔ

Cabe (Savè) ɔkɔ

Cabe (Tchaourou) atʃí

Egba ɔfà

Ekiti ùkɔ

Ica ɔtʃɔ

Idaca ɔtʃɔ

Ifè (Akparè) ɔtʃɔ

Ifè (Atakpamé) – no entry –

Ifè (Tchetti) ɔtʃɔ

Ije ɔkɔ

Ijebu ɔkɔ

ɔkpɔ

Ijesha – no entry –

Ile-Ife ɔkɔ

Kura (Awotébi) sɔ

Kura (Partago) iadʒ

Mokole sàá

Moretan ɔtʃɔ

Nago (N) (Kambolé) ɔsɔ

Nago (N) (Manigri) tàsú

Nago (S) (Kétou) ɔkɔ

Nago (S) (Pobè) aʃóɰo

Ondo ɔkɔ

Owo ɔkɔ

Oyo ɔkɔ

iɡi idʒà

Yoruba (Ibadan) ɔkɔ

Yoruba (Porto-Novo) ɔkɔ

111

61. guerre

Ana (Sokodé) oɡu

Boko oɡu

Cabe (Savè) oɡũ

Cabe (Tchaourou) oɡũ

Egba oɡũ

Ekiti oɡũ

Ica oɡũ

Idaca oɡu

Ifè (Akparè) oɡu

Ifè (Atakpamé) oɡu

Ifè (Tchetti) oɡu

Ije oɡu

Ijebu oɡũ

Ijesha oɡũ

Ile-Ife oɡũ

Kura (Awotébi) oɡṹ

Kura (Partago) eɡũ

Mokole iɡũ

Moretan oɡu

Nago (N) (Kambolé) oɡu

Nago (N) (Manigri) oɡu

Nago (S) (Kétou) oɡu

Nago (S) (Pobè) oɡu

Ondo oɡũ

Owo oɡu

Oyo oɡũ

Yoruba (Ibadan) oɡũ

Yoruba (Porto-Novo) oɡũ

62. lait (de vache)

Ana (Sokodé) ɔmɔ

Boko àmɔ

Cabe (Savè) àmɔ

Cabe (Tchaourou) àmɔ

Egba wàrà

Ekiti wàrà

Ica àmɔ

Idaca òmí àmɔ

Ifè (Akparè) àmɔ

Ifè (Atakpamé) àmɔ

Ifè (Tchetti) omi ɔmɔ

Ije waɣa

Ijebu wàrà

Ijesha wàrà

Ile-Ife wàrà

Kura (Awotébi) àmɔ

Kura (Partago) amɔ

Mokole àmɔ

Moretan àmɔ

Nago (N) (Kambolé) àmɔ

Nago (N) (Manigri) àmɔ

Nago (S) (Kétou) omiɔmu

Nago (S) (Pobè) omiɔmɔ

Ondo ɔja

Owo wàrà

Oyo ɔmṹ

Yoruba (Ibadan) ɔmṹ

Yoruba (Porto-Novo) òmiomṹ

112

63. viande

Ana (Sokodé) ɛrã

Boko ɛrã

Cabe (Savè) ɛɛ

Cabe (Tchaourou) ɛɛ

Egba ɛrɔ

Ekiti ɛrã

Ica ɛrã

ɛrɔ

irɔ

Idaca ɛrã

Ifè (Akparè) ɛra

Ifè (Atakpamé) ɛrɔ

Ifè (Tchetti) ɛrã

Ije abulɛ

Ijebu ɛrã

Ijesha ɛrã

Ile-Ife ɛrã

Kura (Awotébi) era

Kura (Partago) ɛrã

Mokole ĩɡa

Moretan ɛrã

Nago (N) (Kambolé) ehã

iã

Nago (N) (Manigri) ɛã

Nago (S) (Kétou) ɛrã

Nago (S) (Pobè) eɰã

ɛrã

Ondo ɛrã

Owo ɛrã

Oyo ɛrã

ɛrɛ

Yoruba (Ibadan) ɛrã

Yoruba (Porto-Novo) ɛɰã

64. chien

Ana (Sokodé) adʒá

Boko adʒá

Cabe (Savè) adʒá

Cabe (Tchaourou) adʒá

Egba adʒá

Ekiti adʒá

Ica adʒá

Idaca adʒá

Ifè (Akparè) adʒá

Ifè (Atakpamé) adʒá

Ifè (Tchetti) adʒá

Ije adʒá

Ijebu adʒá

Ijesha adʒá

Ile-Ife adʒá

Kura (Awotébi) ádjá

Kura (Partago) adʒá

Mokole adʒá

Moretan adʒá

Nago (N) (Kambolé) adʒá

Nago (N) (Manigri) adʒá

Nago (S) (Kétou) adʒá

Nago (S) (Pobè) adʒá

Ondo adʒá

Owo adʒá

Oyo adʒá

Yoruba (Ibadan) adʒá

Yoruba (Porto-Novo) adʒá

113

65. éléphant

Ana (Sokodé) – no entry –

Boko adʒinaku

Cabe (Savè) adʒɛnɛku

Cabe (Tchaourou) adʒɛnɛku

Egba erĩ

Ekiti erĩ

Ica adʒinaku

Idaca erĩ

adʒɛnaku

Ifè (Akparè) adʒinaku

Ifè (Atakpamé) àtí ɡliji

Ifè (Tchetti) adʒènàkúrú

Ije adʒinaku

Ijebu erĩ

Ijesha erĩ

Ile-Ife erĩ

Kura (Awotébi) ílí

Kura (Partago) ẽrĩ

Mokole dʒua

Moretan adʒinaku

Nago (N) (Kambolé) adʒanaku

Nago (N) (Manigri) adʒanaku

Nago (S) (Kétou) eɰĩ

Nago (S) (Pobè) éɰi

adʒinaku

Ondo erĩ

Owo erĩ

Oyo erĩ

adʒinaku

Yoruba (Ibadan) erĩ

Yoruba (Porto-Novo) adʒinaku

66. chêvre

Ana (Sokodé) abó

Boko abó

Cabe (Savè) éewɛ

Cabe (Tchaourou) ewúwɛ

Egba ewúrɛ

Ekiti ewúrɛ

Ica abó

Idaca ɛrɛwó

Ifè (Akparè) abó

Ifè (Atakpamé) abó

Ifè (Tchetti) abó

Ije ewúɰɛ

ewúrɛ

Ijebu ewúrɛ

Ijesha ewúrɛ

Ile-Ife ewúrɛ

Kura (Awotébi) ɛmərã

Kura (Partago) ɛmarã

Mokole abó

Moretan abó

Nago (N) (Kambolé) mɛkɛkɛ

mɛkɛ

Nago (N) (Manigri) mɛkɛkɛ

Nago (S) (Kétou) ewúrɛ

Nago (S) (Pobè) ewúɰɛ

Ondo èkèeɡbi

Owo ideɡbe

Oyo ewúrɛ

Yoruba (Ibadan) ewúrɛ

Yoruba (Porto-Novo) ewúɰɛ

114

67. oiseau

Ana (Sokodé) ɛjɛ

Boko ɛjɛ

Cabe (Savè) ɛjɛ

Cabe (Tchaourou) ɛjɛ

Egba ɛjɛ

Ekiti ɛjɛ

Ica ɛjɛ

Idaca ɛjɛ

Ifè (Akparè) ɛjɛ

Ifè (Atakpamé) ɛjɛ

Ifè (Tchetti) ɛjɛ

Ije ɛjɛ

Ijebu ɛjɛ

Ijesha ɛjɛ

Ile-Ife ɛjɛ

Kura (Awotébi) éjɛ

Kura (Partago) ejɛ

Mokole jɛi

Moretan ɛjɛ

Nago (N) (Kambolé) ɛjɛ

Nago (N) (Manigri) ɛjɛ

Nago (S) (Kétou) ɛjɛ

Nago (S) (Pobè) ɛjɛ

Ondo ɛjɛ

Owo ɛjɛ

Oyo ɛjɛ

Yoruba (Ibadan) ɛjɛ

Yoruba (Porto-Novo) ɛjɛ

68. tortue

Ana (Sokodé) ɔkpɔlɔ

Boko èɡida

Cabe (Savè) òɡìdɛ

idʒakpa

Cabe (Tchaourou) òɡìdɛ

Egba idʒakpa

Ekiti idʒakpa

Ica òɡìdɔ

Idaca òɡida

áwìrì

Ifè (Akparè) èɡida

Ifè (Atakpamé) èɡida

Ifè (Tchetti) èɡida

Ije aɡidã

Ijebu ɔlɔbawũ

Ijesha – no entry –

Ile-Ife idʒakpa

Kura (Awotébi) ahaowo

Kura (Partago) abãõ

Mokole baawɔ

Moretan òɡida

Nago (N) (Kambolé) adʒakpa

Nago (N) (Manigri) òɡida

Nago (S) (Kétou) òɡida

Nago (S) (Pobè) òɡida

Ondo idʒakpa

Owo idʒakpa

Oyo ahũ

Yoruba (Ibadan) idʒakpa

Yoruba (Porto-Novo) awũ

115

69. serpent

Ana (Sokodé) edʒò

Boko edʒò

Cabe (Savè) edʒò

Cabe (Tchaourou) edʒò

Egba edʒò

Ekiti edʒò

Ica edʒò

Idaca edʒò

Ifè (Akparè) edʒò

Ifè (Atakpamé) edʒò

Ifè (Tchetti) edʒò

Ije edʒò

Ijebu edʒò

Ijesha edʒò

Ile-Ife edʒò

Kura (Awotébi) idjo

Kura (Partago) e ʒʊ

Mokole ndʒò

Moretan edʒò

Nago (N) (Kambolé) edʒò

Nago (N) (Manigri) edʒò

Nago (S) (Kétou) edʒò

Nago (S) (Pobè) edʒò

Ondo edʒò

Owo edʒò

Oyo edʒò

Yoruba (Ibadan) edʒò

Yoruba (Porto-Novo) edʒò

70. poisson

Ana (Sokodé) ɛdʒã

Boko ɛdʒã

Cabe (Savè) ɛdʒa

Cabe (Tchaourou) ɛdʒa

Egba ɛdʒa

Ekiti ɛdʒa

Ica ɛdʒa

idʒa

Idaca ɛdʒa

Ifè (Akparè) ɛdʒã

Ifè (Atakpamé) ɛdʒã

Ifè (Tchetti) ɛdʒã

Ije ɛdʒa

Ijebu ɛdʒa

Ijesha ɛdʒa

Ile-Ife ɛdʒa

Kura (Awotébi) edjã

Kura (Partago) eʒa

Mokole tʃɛɛ

Moretan ɛdʒã

Nago (N) (Kambolé) idʒã

ɛdʒã

Nago (N) (Manigri) idʒã

Nago (S) (Kétou) ɛdʒa

Nago (S) (Pobè) ɛdʒa

Ondo ɛdʒa

Owo ɛdʒa

Oyo ɛdʒa

Yoruba (Ibadan) ɛdʒa

Yoruba (Porto-Novo) edʒa

116

71. poulet

Ana (Sokodé) – no entry –

Boko adɛɛ

Cabe (Savè) adìɛ

Cabe (Tchaourou) adìɛ

Egba adìjɛ

Ekiti adìɛ

Ica adìɛ

Idaca edìjɛ

Ifè (Akparè) adɛɛ

Ifè (Atakpamé) adɛɛ

Ifè (Tchetti) aɖɛɛ

Ije edìɰɛ

Ijebu adìɛ

Ijesha adìjɛ

Ile-Ife adìɛ

Kura (Awotébi) adɛ

Kura (Partago) ádɛ

Mokole adʒɛɛ

Moretan adɛɛ

Nago (N) (Kambolé) adɛɛ

Nago (N) (Manigri) adɛ

Nago (S) (Kétou) adìjɛ

Nago (S) (Pobè) adìjɛ

Ondo adìɛ

Owo adìɛ

Oyo adiɛ

Yoruba (Ibadan) adìɛ

Yoruba (Porto-Novo) adìɛ

72. pou de tête

Ana (Sokodé) iná eéwo

Boko iná eéwo

Cabe (Savè) unɛ ewo

Cabe (Tchaourou) uné ewo

Egba inɔ ori

Ekiti ina ori

Ica inɔ ee wo

Idaca iná eéwo

Ifè (Akparè) iná eéwo

Ifè (Atakpamé) iná eéwo

Ifè (Tchetti) iná

Ije iná eχó

Ijebu ina ori

inɔ ori

Ijesha ina ori

Ile-Ife inɔ ori

Kura (Awotébi) erodírí

Kura (Partago) ɛna diri

Mokole ɡanitiri

Moretan iná eéwo

Nago (N) (Kambolé) ina e wo

Nago (N) (Manigri) ina ewɔ

Nago (S) (Kétou) ina eri

Nago (S) (Pobè) iná

Ondo ina ori

Owo ina ori

Oyo ina ori

Yoruba (Ibadan) ina eri

Yoruba (Porto-Novo) ina eɰí

117

73. oeuf d’oiseau

Ana (Sokodé) ejĩ

Boko ɛjɛ

Cabe (Savè) ijĩ

Cabe (Tchaourou) ijĩ

Egba ejĩ

Ekiti ejĩ

Ica ejĩ

Idaca eɲi

Ifè (Akparè) ɛjɛ

Ifè (Atakpamé) ɛjɛ

Ifè (Tchetti) ɛɲɛ

Ije ɛχɛɰɛ

Ijebu ejĩ

Ijesha ejĩ

Ile-Ife ɛjɛ

Kura (Awotébi) ɪɲɛ

Kura (Partago) ɛɲɛ

Mokole ndʒɛ

Moretan ɛjɛ

Nago (N) (Kambolé) ɛjɛ

Nago (N) (Manigri) ɛɲɛ

Nago (S) (Kétou) ɛhĩ

Nago (S) (Pobè) ɛhĩ

Ondo ɛjɛ

Owo ɛjɛ

Oyo ejĩ

Yoruba (Ibadan) ejĩ

Yoruba (Porto-Novo) ɛɰĩ

74. arbre

Ana (Sokodé) eɡi

Boko eɡi

Cabe (Savè) eɡi

Cabe (Tchaourou) eɡi

Egba iɡi

Ekiti eɡi

Ica eɡi

Idaca eɡi

Ifè (Akparè) eɡi

Ifè (Atakpamé) eɡi

Ifè (Tchetti) eɡi

Ije eɡi

Ijebu iɡi

Ijesha iɡi

Ile-Ife iɡi

Kura (Awotébi) edoní

Kura (Partago) edónì

Mokole itʃu

Moretan eɡi

Nago (N) (Kambolé) eɡi

Nago (N) (Manigri) eɡi

Nago (S) (Kétou) eɡi

Nago (S) (Pobè) eɡi

Ondo iɡi

Owo iɡi

Oyo iɡi

Yoruba (Ibadan) iɡi

Yoruba (Porto-Novo) iɡi

118

75. l’écorce (peau d’arbre)

Ana (Sokodé) – no entry –

Boko kpokpo

Cabe (Savè) kpokpoeɡi

Cabe (Tchaourou) kpokpo

Egba ekpo

iɡboɡi

Ekiti kpokpo

Ica kpokpo

Idaca ikpokpo

Ifè (Akparè) kpokpo

Ifè (Atakpamé) kpokpo

Ifè (Tchetti) kpokpo

Ije eikpo iɡi

Ijebu kpokpo

Ijesha ikpokpo

Ile-Ife kpokpo

Kura (Awotébi) kparfo

Kura (Partago) kparfo

Mokole kpaka

Moretan kpokpo

Nago (N) (Kambolé) kpokpo

Nago (N) (Manigri) kpokpo

Nago (S) (Kétou) emkpo

Nago (S) (Pobè) eŋkpo

Ondo ikpo

Owo ekpo

Oyo inṹlɛ

Yoruba (Ibadan) eɡbo

Yoruba (Porto-Novo) eekpo

76. feuille (d’arbre)

Ana (Sokodé) ewé

Boko ewé

Cabe (Savè) ewé

Cabe (Tchaourou) ewé

Egba ewé

Ekiti ewé

Ica ewé

Idaca ewé

Ifè (Akparè) ewé

Ifè (Atakpamé) ewé

Ifè (Tchetti) ewé

Ije ewé

Ijebu ewé

Ijesha ewé

Ile-Ife ewé

Kura (Awotébi) íwɛ

Kura (Partago) íwé

Mokole wúwà

Moretan ewé

Nago (N) (Kambolé) ewé

Nago (N) (Manigri) ewɛ

Nago (S) (Kétou) ewé

Nago (S) (Pobè) ewé

Ondo ewé

Owo ewé

Oyo ewé

Yoruba (Ibadan) ewé

Yoruba (Porto-Novo) ewé

119

77. racine

Ana (Sokodé) oɡùɡù

Boko oɡùɡù

Cabe (Savè) itʃɛ

Cabe (Tchaourou) itʃɛ

Egba ɡbonɡbo

Ekiti ɡbonɡbo

Ica itʃɔ

ntʃɔ

Idaca eɡùɡù

Ifè (Akparè) oɡùɡù

itʃã

Ifè (Atakpamé) oɡùɡù

Ifè (Tchetti) oɡùɡù

Ije iɡbo

Ijebu eɡbo

Ijesha ɡbonɡbo

Ile-Ife ɡbonɡbo

Kura (Awotébi) ɛtja

Kura (Partago) etʃá

Mokole itʃã

Moretan oɡùɡù

Nago (N) (Kambolé) itʃã

isaji

Nago (N) (Manigri) isaji

Nago (S) (Kétou) iɡbo

Nago (S) (Pobè) iɡbo

Ondo ɡbonɡbo

Owo ɡbonɡbo

Oyo ìtɛ

Yoruba (Ibadan) ɡbonɡbo

Yoruba (Porto-Novo) ɡbonɡbo

78. sel

Ana (Sokodé) owũ

Boko owũ

Cabe (Savè) ijɔ

Cabe (Tchaourou) ijɔ

Egba ijɔ

Ekiti ijɔ

Ica ijɔ

Idaca owũ

Ifè (Akparè) owũ

Ifè (Atakpamé) owũ

Ifè (Tchetti) oŋũ

Ije ijɔ

Ijebu ijɔ

Ijesha ijɔ

Ile-Ife ijɔ

Kura (Awotébi) ómú

Kura (Partago) ɪni

ɪnu

Mokole imũ

Moretan owũ

Nago (N) (Kambolé) ijɔ

Nago (N) (Manigri) ijo

Nago (S) (Kétou) ijɔ

Nago (S) (Pobè) ijɔ

Ondo ijɔ

Owo ijɔ

Oyo ijɔ

Yoruba (Ibadan) ijɔ

Yoruba (Porto-Novo) ijɔ

120

79. graisse d’animal

Ana (Sokodé) idʒa

Boko idʒa

Cabe (Savè) udʒà

Cabe (Tchaourou) udʒà

Egba ɔra

Ekiti ɔra

Ica idʒa

ndʒà

Idaca idʒà

Ifè (Akparè) idʒa

Ifè (Atakpamé) idʒa

Ifè (Tchetti) idʒa

Ije idʒa

Ijebu ɔra

Ijesha ɔra

Ile-Ife ɔra

Kura (Awotébi) ɔrí

Kura (Partago) òrí

Mokole ĩɡa

Moretan idʒa

Nago (N) (Kambolé) idʒà

Nago (N) (Manigri) idʒà

Nago (S) (Kétou) idʒà

Nago (S) (Pobè) idʒa

Ondo ɔha

Owo ɔra

Oyo ekpo

Yoruba (Ibadan) ɔra

Yoruba (Porto-Novo) ɔɰá

80. faim

Ana (Sokodé) ebi

Boko ebi

Cabe (Savè) ebi

Cabe (Tchaourou) ebi

Egba ebi

Ekiti ebi

Ica ebi

Idaca ebi

Ifè (Akparè) ebi

Ifè (Atakpamé) ebi

Ifè (Tchetti) ebi

Ije ebi

Ijebu ebi

Ijesha ebi

Ile-Ife ebi

Kura (Awotébi) ibí

Kura (Partago) ɛbi

Mokole árì

Moretan ebi

Nago (N) (Kambolé) ebi

Nago (N) (Manigri) ebi

Nago (S) (Kétou) ebi

Nago (S) (Pobè) ebi

Ondo ebi

Owo ebi

Oyo ebi

Yoruba (Ibadan) ebi

Yoruba (Porto-Novo) ebi

121

81. fer, métal

Ana (Sokodé) irɛ

Boko irĩ

Cabe (Savè) uwĩ

Cabe (Tchaourou) uwĩ

Egba irĩ

Ekiti irĩ

Ica irĩ

Idaca irĩ

Ifè (Akparè) irĩ

Ifè (Atakpamé) irɛ

Ifè (Tchetti) irɛ

Ije ele

Ijebu urɛ

Ijesha irĩ

Ile-Ife òjé

Kura (Awotébi) ɔərɛ

Kura (Partago) ɔɔrɛ

Mokole ìsɔ

Moretan irɛ

Nago (N) (Kambolé) irɛ

iĩ

Nago (N) (Manigri) iɛ

Nago (S) (Kétou) irĩ

Nago (S) (Pobè) elè

Ondo uwɛ

Owo urĩ

Oyo irĩ

Yoruba (Ibadan) irĩ

Yoruba (Porto-Novo) iɰĩ

82. pot

Ana (Sokodé) kòkò

Boko òɡé

Cabe (Savè) uɡba (calabasse)

Cabe (Tchaourou) uɡba (calabasse)

kòkò

Egba ìkòkò

Ekiti kòkò

Ica àkòlò

Idaca iɡba

Ifè (Akparè) òɡé

Ifè (Atakpamé) ìkòkò

Ifè (Tchetti) ìkòkò

Ije kòkò

Ijebu ùkòkò

Ijesha kòkò

Ile-Ife ìkòkò

Kura (Awotébi) koko

Kura (Partago) kòkó

Mokole káàlé bikújã

Moretan kòkò

Nago (N) (Kambolé) iɡba

kòkò

Nago (N) (Manigri) koko

esãsũ

Nago (S) (Kétou) ikoko

Nago (S) (Pobè) íikoko

ikpo

Ondo ùkòkò

Owo ìsã

Oyo kòkò

Yoruba (Ibadan) ìkòkò

Yoruba (Porto-Novo) ìkòkò

122

83. ficelle (pour attacher)

Ana (Sokodé) okù

Boko okù

Cabe (Savè) okù

Cabe (Tchaourou) oku

Egba iku

Ekiti oku

Ica oku

Idaca okù

Ifè (Akparè) okù

Ifè (Atakpamé) okù

Ifè (Tchetti) okù

Ije idʒaɰa

Ijebu okutiiriri

Ijesha oku

Ile-Ife oku

Kura (Awotébi) okù

Kura (Partago) soobú

Mokole iku

Moretan okutarara

Nago (N) (Kambolé) okù

Nago (N) (Manigri) okũo

Nago (S) (Kétou) aku owu

Nago (S) (Pobè) afɛ ɰi

Ondo oku

Owo okù

Oyo okukekere

Yoruba (Ibadan) okutiiri

Yoruba (Porto-Novo) okutiri

84. un/une

Ana (Sokodé) ɔka

Boko ɛnɛ

Cabe (Savè) eni

Cabe (Tchaourou) eni

Egba okɔ

Ekiti ɔka

Ica eni

Idaca òbú

ɔka

mini

Ifè (Akparè) ɔka

Ifè (Atakpamé) ɔka

Ifè (Tchetti) ɔka

Ije okãiʃo

Ijebu ɔka

Ijesha ɔka

Ile-Ife oka

owoka

Kura (Awotébi) énɛ

Kura (Partago) ɛnɛ

Mokole àkã

Moretan oka

Nago (N) (Kambolé) aka

Nago (N) (Manigri) ɛnɛ

Nago (S) (Kétou) ejokã

Nago (S) (Pobè) oka

Ondo ɔka

Owo enɛ

Oyo ɔkɛ

Yoruba (Ibadan) oka

Yoruba (Porto-Novo) ɔka

123

85. deux

Ana (Sokodé) medʒì

Boko medʒì

Cabe (Savè) edʒì

Cabe (Tchaourou) edʒì

Egba medʒì

Ekiti medʒì

Ica medʒì

Idaca medʒì

Ifè (Akparè) medʒì

Ifè (Atakpamé) medʒì

Ifè (Tchetti) meedʒi

Ije medʒì

Ijebu edʒì

Ijesha edʒì

Ile-Ife medʒì

Kura (Awotébi) idjí

Kura (Partago) iidʒi

miidʒ

Mokole midʒì

Moretan medʒì

Nago (N) (Kambolé) medʒì

Nago (N) (Manigri) edʒì

Nago (S) (Kétou) medʒì

Nago (S) (Pobè) medʒì

Ondo medʒì

Owo medʒì

Oyo medʒì

Yoruba (Ibadan) edʒì

Yoruba (Porto-Novo) medʒì

86. trois

Ana (Sokodé) mɛ ta

Boko mɛ ta

Cabe (Savè) ɛta

Cabe (Tchaourou) ɛta

Egba mɛ ta

Ekiti mɛ ta

Ica mɛ ta

Idaca mɛ ta

Ifè (Akparè) mɛ ta

Ifè (Atakpamé) mɛɛ ta

Ifè (Tchetti) mɛɛta

Ije mɛɛ ta

Ijebu ɛta

Ijesha mɛɛta

Ile-Ife mɛ ta

Kura (Awotébi) ɛːtá

Kura (Partago) mɛɛta

ɛta

Mokole mɛɛ ta

Moretan mɛ ta

Nago (N) (Kambolé) mɛ ta

Nago (N) (Manigri) ɛta

Nago (S) (Kétou) mɛta

Nago (S) (Pobè) mɛta

Ondo mɛ ta

Owo mɛ ta

Oyo mɛ ta

Yoruba (Ibadan) ɛta

Yoruba (Porto-Novo) mɛta

124

87. quatre

Ana (Sokodé) mɛrɛ

Boko mɛrɛ

Cabe (Savè) ɛɛ

Cabe (Tchaourou) ɛɛ

Egba mɛri

Ekiti mɛri

Ica mɛri

mɛɛ

Idaca miri

Ifè (Akparè) miri

Ifè (Atakpamé) mɛɛrɛ

Ifè (Tchetti) mɛɛ rɛ

Ije mɛɰɛ

Ijebu ɛri

Ijesha mɛri

Ile-Ife mɛri

Kura (Awotébi) ɛrɛ

Kura (Partago) mɛɛrɛ

Mokole mɛɛɛ

Moretan mɛrɛ

Nago (N) (Kambolé) mɛɛ

Nago (N) (Manigri) ɛẽ

Nago (S) (Kétou) mɛɰĩ

Nago (S) (Pobè) mɛɰĩ

Ondo mɛɛri

Owo mɛrɛ

Oyo mɛri

Yoruba (Ibadan) ɛri

Yoruba (Porto-Novo) mɛɰĩ

88. cinq

Ana (Sokodé) mɛru

Boko mɛru

Cabe (Savè) mɛɛwu

Cabe (Tchaourou) mɛɛu

Egba maaru

Ekiti mãrú

Ica mɛɛru

Idaca mɛru

Ifè (Akparè) mɛru

Ifè (Atakpamé) mɛru

Ifè (Tchetti) mɛɛru

Ije meɰu

Ijebu àrú

Ijesha maruu

Ile-Ife maaru

Kura (Awotébi) arṍ

Kura (Partago) mɛɛrɔ

Mokole míìwú

Moretan mɛru

Nago (N) (Kambolé) mɛu

Nago (N) (Manigri) ɛwu

Nago (S) (Kétou) mãɰu

Nago (S) (Pobè) màɣṹ

Ondo mɛɛru

Owo maru

Oyo maaru

Yoruba (Ibadan) àrũ

Yoruba (Porto-Novo) máɰṹ

125

89. six

Ana (Sokodé) mɛfa

Boko mɛfa

Cabe (Savè) ɛfa

Cabe (Tchaourou) ɛfa

Egba mɛfa

Ekiti mɛfa

Ica mɛɛ fa

Idaca mɛfa

Ifè (Akparè) mɛfa

Ifè (Atakpamé) mɛfa

Ifè (Tchetti) mɛɛfa

Ije mɛɛfa

Ijebu ɛfa

Ijesha mɛfa

Ile-Ife mɛfa

Kura (Awotébi) eofwa

Kura (Partago) mɛofːwà

Mokole mɛɛfa

Moretan mɛfa

Nago (N) (Kambolé) mɛfa

Nago (N) (Manigri) ɛfa

Nago (S) (Kétou) mɛfa

Nago (S) (Pobè) mɛɛfà

Ondo mɛfa

Owo mɛfa

Oyo mɛfa

Yoruba (Ibadan) ɛfa

Yoruba (Porto-Novo) mɛfa

90. sept

Ana (Sokodé) medʒe

Boko medʒe

Cabe (Savè) edʒe

Cabe (Tchaourou) edʒe

Egba medʒe

Ekiti medʒe

Ica medʒe

Idaca medʒe

Ifè (Akparè) medʒe

Ifè (Atakpamé) medʒe

Ifè (Tchetti) meedʒe

Ije medʒe

Ijebu edʒe

Ijesha medʒe

Ile-Ife medʒe

Kura (Awotébi) idjɛ

Kura (Partago) mɛidʒè

Mokole mɛɛdʒe

Moretan medʒe

Nago (N) (Kambolé) medʒe

Nago (N) (Manigri) edʒe

Nago (S) (Kétou) mɛdzɛ

Nago (S) (Pobè) medze

Ondo medʒe

Owo medʒe

Oyo medʒe

Yoruba (Ibadan) edʒe

Yoruba (Porto-Novo) medʒe

126

91. huit

Ana (Sokodé) mɛdʒɔ

Boko mɛdʒɔ

Cabe (Savè) ɛdʒɔ

Cabe (Tchaourou) ɛdʒɔ

Egba mɛdʒɔ

Ekiti mɛdʒɔ

Ica mɛdʒɔ

Idaca mɛdʒɔ

Ifè (Akparè) mɛdʒɔ

Ifè (Atakpamé) mɛdʒɔ

Ifè (Tchetti) mɛɛd ʒɔ

Ije mɛɛdʒɔ

Ijebu ɛdʒɔ

Ijesha mɛdʒɔ

Ile-Ife mɛdʒɔ

Kura (Awotébi) ɛdjɔ

Kura (Partago) mɛidʒɔ

Mokole mɛɛdʒɔ

Moretan mɛdʒɔ

Nago (N) (Kambolé) mɛdʒɔ

Nago (N) (Manigri) ɛdʒõ

Nago (S) (Kétou) mɛdʒɔ

Nago (S) (Pobè) mɛdʒɔ

Ondo mɛdʒɔ

Owo mɛdʒɔ

Oyo mɛdʒɔ

Yoruba (Ibadan) ɛdʒɔ

Yoruba (Porto-Novo) mɛdʒɔ

92. neuf

Ana (Sokodé) mɛsa

Boko mɛsɔ

Cabe (Savè) ɛsɛ

Cabe (Tchaourou) ɛsɛ

Egba mɛsɔɔ

Ekiti mɛsa

Ica mɛɛsɔ

Idaca mɛsa

Ifè (Akparè) mɛsa

Ifè (Atakpamé) mɛsɔ

Ifè (Tchetti) mɛɛsa

Ije mɛɛsa

Ijebu ɛsa

Ijesha mɛɛsa

Ile-Ife mɛsa

Kura (Awotébi) esa

Kura (Partago) mɛisa

Mokole mɛɛsa

Moretan mɛsa

Nago (N) (Kambolé) mɛsa

Nago (N) (Manigri) ɛsa

Nago (S) (Kétou) mɛsa

Nago (S) (Pobè) mesa

Ondo mɛɛsa

Owo mɛsa

Oyo mɛɛ sɛ

Yoruba (Ibadan) ɛsa

Yoruba (Porto-Novo) mɛsa

127

93. dix

Ana (Sokodé) maa

Boko maa

Cabe (Savè) ɛwa

Cabe (Tchaourou) ɛwa

Egba ɛwa

Ekiti mɛɛwa

Ica mia

Idaca maa

Ifè (Akparè) maa

Ifè (Atakpamé) maa

Ifè (Tchetti) maa

Ije mɛɛ wa

Ijebu ɛwa

Ijesha ɛwa

mɛɛwa

Ile-Ife mɛɛwa

Kura (Awotébi) ewá

Kura (Partago) mɛowa

Mokole mɛɛwa

Moretan maa

Nago (N) (Kambolé) mɛa

Nago (N) (Manigri) ɛa

Nago (S) (Kétou) mɛwa

Nago (S) (Pobè) mɛwa

Ondo mɛɛwa

Owo mɛɛwa

Oyo mɛɛwa

Yoruba (Ibadan) ɛwa

Yoruba (Porto-Novo) mɛwa

94. envoyer

Ana (Sokodé) kɛɛ dó dɔra

Boko bɛ

Cabe (Savè) ɡbewa

Cabe (Tchaourou) nitʃɛ

Egba ratʃɛ

Ekiti ratʃɛ

ra

Ica ni

Idaca nitʃɛ

bɛkɔ

bɛtʃɛ

Ifè (Akparè) bɛ

Ifè (Atakpamé) bɛ

Ifè (Tchetti) bɛ

Ije ɰã

Ijebu lutʃɛ

Ijesha ratʃɛ

Ile-Ife ra

Kura (Awotébi) – no entry –

Kura (Partago) nə

Mokole bɛ

Moretan bɛ

Nago (N) (Kambolé) kinɛ

Nago (N) (Manigri) nɛ

Nago (S) (Kétou) ratʃɛ

Nago (S) (Pobè) ɣãʃɛ

Ondo ra

Owo ra

Oyo ratʃɛ

Yoruba (Ibadan) ra

Yoruba (Porto-Novo) ɣa

128

95. marcher

Ana (Sokodé) rɛ

Boko rɛ

Cabe (Savè) ũlɔ

lɔ

ĩĩlɔ

Cabe (Tchaourou) ii

Egba ri

Ekiti ri

Ica ri

i

Idaca ri

Ifè (Akparè) ri

Ifè (Atakpamé) ri

Ifè (Tchetti) rɛ

Ije ɰi

Ijebu ri

Ijesha ri

rɛ

Ile-Ife ri

Kura (Awotébi) lɛ

Kura (Partago) erɛ

Mokole nɛ

Moretan rɛ

Nago (N) (Kambolé) ɛ

Nago (N) (Manigri) eɛ

Nago (S) (Kétou) ri

Nago (S) (Pobè) ɰi

Ondo ri

Owo ri

Oyo ri

Yoruba (Ibadan) ri

Yoruba (Porto-Novo) ɣi

96. tomber

Ana (Sokodé) tʃubú

Boko tʃubú

Cabe (Savè) tʃubú

Cabe (Tchaourou) tʃubú

Egba tʃubú

Ekiti tʃubú

Ica tʃubú

Idaca tʃubú

Ifè (Akparè) tʃubú

Ifè (Atakpamé) tʃubú

Ifè (Tchetti) tʃubú

Ije tʃubú

Ijebu tʃubú

Ijesha tʃubú

Ile-Ife tʃubú

Kura (Awotébi) tjúbú

Kura (Partago) tʃú

Mokole tʃukú

Moretan tʃubú

Nago (N) (Kambolé) subú

Nago (N) (Manigri) subú

Nago (S) (Kétou) tʃubú

Nago (S) (Pobè) tʃubú

Ondo tʃubú

Owo tʃubú

Oyo tʃubú

Yoruba (Ibadan) tʃubú

Yoruba (Porto-Novo) tʃubú

129

97. partir

Ana (Sokodé) lɔ

Boko lɔ

Cabe (Savè) lɔ

Cabe (Tchaourou) lɔ

Egba filɛ

Ekiti lɔ

Ica lɔ

Idaca lɔ

Ifè (Akparè) lɔ

Ifè (Atakpamé) lɔ

Ifè (Tchetti) lɔ

Ije lɔ

Ijebu lɔ

Ijesha lɔ

Ile-Ife lɔ

Kura (Awotébi) lɔ

Kura (Partago) lɔ

Mokole nɛ

Moretan lɔ

Nago (N) (Kambolé) lɔ

Nago (N) (Manigri) lɔ

Nago (S) (Kétou) lɔ

Nago (S) (Pobè) lɔ

Ondo kórɛ

Owo kàrì

Oyo lɔ

Yoruba (Ibadan) lɔ

Yoruba (Porto-Novo) lɔ

98. voler

Ana (Sokodé) fò

Boko fò

Cabe (Savè) tʃí

Cabe (Tchaourou) fò

Egba fò

Ekiti fò

Ica fò

Idaca fò

Ifè (Akparè) fò

Ifè (Atakpamé) fò

Ifè (Tchetti) fò

Ije fò

Ijebu fò

Ijesha fò

Ile-Ife fò

Kura (Awotébi) dirɛ

Kura (Partago) dé

Mokole fò

Moretan fò

Nago (N) (Kambolé) fò

Nago (N) (Manigri) fò

Nago (S) (Kétou) fò

Nago (S) (Pobè) fò

Ondo fò

Owo fò

Oyo fò

Yoruba (Ibadan) fò

Yoruba (Porto-Novo) fò

130

99. verser (liquid)

Ana (Sokodé) dà

Boko dà

Cabe (Savè) daàjí

Cabe (Tchaourou) dà

Egba danɔ

Ekiti dà

Ica dà

Idaca dà

Ifè (Akparè) dà

Ifè (Atakpamé) dà

Ifè (Tchetti) ɖà

Ije dà

Ijebu dà

Ijesha dà

Ile-Ife dànũ

Kura (Awotébi) sísí

Kura (Partago) dànɔ

Mokole dika

Moretan dà

Nago (N) (Kambolé) dasi

Nago (N) (Manigri) dànũ

Nago (S) (Kétou) dàá

Nago (S) (Pobè) dà

Ondo fɔka

Owo dà

Oyo dà

Yoruba (Ibadan) ja

Yoruba (Porto-Novo) dà

100. frapper

Ana (Sokodé) kpa

Boko kpa

Cabe (Savè) lù

Cabe (Tchaourou) lù

Egba ɡbanka

Ekiti kpa

Ica kpa

Idaca kpa

Ifè (Akparè) kpa

Ifè (Atakpamé) kpa

Ifè (Tchetti) kpa

Ije lu

Ijebu lù

Ijesha lù

ɡba

Ile-Ife kpa

Kura (Awotébi) lú

Kura (Partago) lò

Mokole tʃa

Moretan kpa

Nago (N) (Kambolé) kpa

Nago (N) (Manigri) lù

Nago (S) (Kétou) lù

Nago (S) (Pobè) lù

Ondo rì

Owo kpa

Oyo naa

Yoruba (Ibadan) lù

Yoruba (Porto-Novo) lù

131

101. mordre

Ana (Sokodé) bù

Boko bù

Cabe (Savè) bù

Cabe (Tchaourou) bù

Egba bù

Ekiti bù

Ica bù

Idaca bù

rũ

Ifè (Akparè) bù

Ifè (Atakpamé) bù

Ifè (Tchetti) bù

Ije ɰɔ

Ijebu ɡé

Ijesha bù

Ile-Ife bù

Kura (Awotébi) ɡánú

Kura (Partago) ɡanɪ

Mokole ńwɔ

Moretan bù

Nago (N) (Kambolé) budʒɛ

Nago (N) (Manigri) bù

Nago (S) (Kétou) ɰũ

Nago (S) (Pobè) ɰṹ

Ondo ɡé

Owo ɡé

Oyo bù

Yoruba (Ibadan) ɡé

Yoruba (Porto-Novo) ɡedʒe

budʒe

102. laver (un pot)

Ana (Sokodé) wɛ

Boko wɛ

Cabe (Savè) fɔwu

Cabe (Tchaourou) fɔ

Egba fɔ

Ekiti fɔ

Ica wɛ

Idaca wɛ

Ifè (Akparè) wɛ

Ifè (Atakpamé) wɛ

Ifè (Tchetti) wɛ

Ije wɛ

Ijebu fɔ

Ijesha fɔ

Ile-Ife fɔ

Kura (Awotébi) wɛ

tʲa

Kura (Partago) wɛ

Mokole fɔ

Moretan wɛ

Nago (N) (Kambolé) wɛ

Nago (N) (Manigri) wɛ

Nago (S) (Kétou) fɔ

Nago (S) (Pobè) fɔ

Ondo fɔ

Owo wɛ

Oyo fɔ

sínĩ

Yoruba (Ibadan) fò

Yoruba (Porto-Novo) fɔ

132

103. fendre

Ana (Sokodé) là

Boko là

Cabe (Savè) là

Cabe (Tchaourou) là

Egba sɔ

Ekiti là

fɔ

Ica là

Idaca là

Ifè (Akparè) là

Ifè (Atakpamé) là

Ifè (Tchetti) là

Ije là

Ijebu sa

Ijesha là

Ile-Ife là

fɔ

Kura (Awotébi) la

Kura (Partago) là

Mokole làwɛ

Moretan là

Nago (N) (Kambolé) là

Nago (N) (Manigri) là

Nago (S) (Kétou) là

Nago (S) (Pobè) là

Ondo fɔ

Owo lù

Oyo là

Yoruba (Ibadan) là

Yoruba (Porto-Novo) là

104. donner

Ana (Sokodé) fú

Boko fú

Cabe (Savè) ɡbɛɛwa

Cabe (Tchaourou) fu

ɡbefu

Egba fú

Ekiti fú

Ica fú

Idaca fú

Ifè (Akparè) fú

Ifè (Atakpamé) fú

Ifè (Tchetti) fú

Ije fú

Ijebu fú

Ijesha fú

Ile-Ife fú

Kura (Awotébi) fú

Kura (Partago) fú

Mokole mɔa

Moretan fú

Nago (N) (Kambolé) fũ

Nago (N) (Manigri) fú

Nago (S) (Kétou) fú

Nago (S) (Pobè) fú

Ondo fú

Owo fú

Oyo fú

Yoruba (Ibadan) fú

Yoruba (Porto-Novo) fú

133

105. voler (derober)

Ana (Sokodé) tʃolè

solè

Boko tʃolè

Cabe (Savè) tʃolè

Cabe (Tchaourou) tʃolè

Egba dʒàlè

Ekiti dʒàlè

Ica tʃolè

Idaca tʃolè

Ifè (Akparè) tʃolè

Ifè (Atakpamé) tʃolè

Ifè (Tchetti) tʃolè

Ije dʒí

Ijebu dʒalè

Ijesha dʒalè

Ile-Ife dʒalè

Kura (Awotébi) tjolɛ

Kura (Partago) ole

Mokole tʃelè

Moretan tʃolè

Nago (N) (Kambolé) solè

Nago (N) (Manigri) solè

Nago (S) (Kétou) dʒalè

Nago (S) (Pobè) olè

Ondo ɡba

Owo dʒí

Oyo dʒí

Yoruba (Ibadan) dʒalè

Yoruba (Porto-Novo) dʒàlè

106. presser

Ana (Sokodé) fɔ

Boko fa

Cabe (Savè) fɔŋ

Cabe (Tchaourou) fɔ

Egba fɔɔkpa

Ekiti tɛ

Ica fɔ

Idaca fṹ

tɛ

Ifè (Akparè) fɔ

Ifè (Atakpamé) fɔ

Ifè (Tchetti) fɔ

Ije ɡbɔ

Ijebu fá

Ijesha – no entry –

Ile-Ife tɛ

Kura (Awotébi) fɔ

Kura (Partago) fɔ

Mokole sààsá

Moretan tɛ

Nago (N) (Kambolé) fõ

Nago (N) (Manigri) fõ

fíkì

Nago (S) (Kétou) tɛː

Nago (S) (Pobè) kpɔ

Ondo tɛ

Owo tɛ

Oyo tɛ

Yoruba (Ibadan) dɛ

tɛ

Yoruba (Porto-Novo) fa

tɛ

134

107. cultiver

Ana (Sokodé) tʃáwàá

Boko tʃá

Cabe (Savè) ro

Cabe (Tchaourou) ro

Egba ro

Ekiti ro

Ica ro

Idaca ro

Ifè (Akparè) tʃá

Ifè (Atakpamé) tʃã

tʃá

Ifè (Tchetti) tʃáko

Ije ɰɔ

Ijebu ro

tʃá

Ijesha kɔlɛ

Ile-Ife walɛ

Kura (Awotébi) wrṍ

Kura (Partago) ro

Mokole ro

Moretan ro

Nago (N) (Kambolé) ro

Nago (N) (Manigri) ro

Nago (S) (Kétou) ro

Nago (S) (Pobè) ɰo

Ondo – no entry –

Owo dáko

Oyo ro

Yoruba (Ibadan) ro

Yoruba (Porto-Novo) ɣo

108. enterrer

Ana (Sokodé) rì

Boko rì

Cabe (Savè) rì

Cabe (Tchaourou) rì

Egba sĩ

Ekiti sì

Ica rì

Idaca rì

Ifè (Akparè) rì

Ifè (Atakpamé) rì

Ifè (Tchetti) rì

Ije si

Ijebu – no entry –

Ijesha bò

Ile-Ife bòmɔlɛ

Kura (Awotébi) lí

Kura (Partago) rɪ

Mokole si

Moretan rì

Nago (N) (Kambolé) rì

Nago (N) (Manigri) ìjú

Nago (S) (Kétou) sĩ

Nago (S) (Pobè) sĩ

Ondo sĩ

Owo bòmɔlɛ

Oyo si

Yoruba (Ibadan) sì

Yoruba (Porto-Novo) sĩ

bòmɔlɛ

135

109. brûler

Ana (Sokodé) dʒónɔ

Boko dʒona

Cabe (Savè) sɔ

Cabe (Tchaourou) sɔ

Egba sɔ

Ekiti dʒó

Ica ɡúnɔ

ɡú

Idaca ɡú

Ifè (Akparè) dʒona

ɡunɔ

Ifè (Atakpamé) dʒónɛ

Ifè (Tchetti) ɡú

Ije sɔ

Ijebu sũ

Ijesha dʒó

Ile-Ife dʒó

Kura (Awotébi) ɡú

Kura (Partago) ɡú

Mokole dʒó

Moretan ɡú

Nago (N) (Kambolé) ɡuna

Nago (N) (Manigri) sɔ

Nago (S) (Kétou) sũ

Nago (S) (Pobè) sũ

Ondo dʒó

Owo dʒó

Oyo dʒó

Yoruba (Ibadan) dʒó

Yoruba (Porto-Novo) sũ

110. manger

Ana (Sokodé) dʒɛ

Boko dʒɛ

Cabe (Savè) dʒɛ

Cabe (Tchaourou) dʒɛ

Egba dʒɛ

Ekiti dʒɛ

Ica dʒɛ

Idaca dʒɛ

Ifè (Akparè) dʒɛ

Ifè (Atakpamé) dʒɛ

Ifè (Tchetti) dʒɛ

Ije dʒɛ

Ijebu dʒɛ

Ijesha dʒɛ

Ile-Ife dʒɛ

Kura (Awotébi) djɛ

Kura (Partago) dʒɛ

Mokole dʒɛ

Moretan dʒɛ

Nago (N) (Kambolé) dʒɛ

Nago (N) (Manigri) dʒɛ

Nago (S) (Kétou) dʒɛ

Nago (S) (Pobè) dʒɛ

Ondo dʒɛ

Owo dʒɛ

Oyo dʒɛ

Yoruba (Ibadan) dʒɛ

Yoruba (Porto-Novo) dʒɛ

136

111. boire

Ana (Sokodé) mɔ

Boko mɔ

Cabe (Savè) mɔ

Cabe (Tchaourou) mɔ

Egba mɔ

Ekiti mɔ

Ica mɔ

Idaca mũ

Ifè (Akparè) mɔ

Ifè (Atakpamé) mɔ

Ifè (Tchetti) mɔ

Ije mɔ

Ijebu mɔ

Ijesha mɔ

mũ

Ile-Ife mũ

Kura (Awotébi) mɔ

Kura (Partago) mɔ

Mokole mɔ

Moretan mɔ

Nago (N) (Kambolé) mɔ

Nago (N) (Manigri) mɔ

Nago (S) (Kétou) mũ

Nago (S) (Pobè) mɔ

Ondo mũ

Owo mɔ

Oyo mũ

Yoruba (Ibadan) mũ

Yoruba (Porto-Novo) mũ

112. vomir

Ana (Sokodé) bì

Boko bì

Cabe (Savè) sɛwɔ

Cabe (Tchaourou) bì

Egba bì

Ekiti bì

Ica bì

Idaca bì

Ifè (Akparè) bì

Ifè (Atakpamé) bì

Ifè (Tchetti) bì

Ije bì

Ijebu bì

Ijesha bì

Ile-Ife bì

Kura (Awotébi) bi

Kura (Partago) bì

Mokole tu

Moretan bì

Nago (N) (Kambolé) bì

Nago (N) (Manigri) bì

Nago (S) (Kétou) bì

Nago (S) (Pobè) bì

Ondo kpɔ

Owo kpɔ

Oyo bì

Yoruba (Ibadan) kpɔ

Yoruba (Porto-Novo) bì

137

113. sucer (le doigt)

Ana (Sokodé) mɔ

Boko lá

Cabe (Savè) mɔŋ

Cabe (Tchaourou) mɔ

Egba lá

Ekiti mũ

Ica lá

Idaca lá

Ifè (Akparè) lá

Ifè (Atakpamé) lá

mɔ

Ifè (Tchetti) lá

Ije la

Ijebu muka

Ijesha mɔ

mɔka

Ile-Ife mṹ

Kura (Awotébi) lá

Kura (Partago) lá

Mokole tʃɔɔtʃɔɔ

Moretan mɔ

Nago (N) (Kambolé) mĩ

Nago (N) (Manigri) lá

Nago (S) (Kétou) laa

Nago (S) (Pobè) mɔ

Ondo mɔ

Owo ja

Oyo kpɔlɔ

Yoruba (Ibadan) mũ

Yoruba (Porto-Novo) lila

114. cracher

Ana (Sokodé) tutɔ

Boko titɔ

Cabe (Savè) tu

titɔ

Cabe (Tchaourou) tu

Egba tutɔ

Ekiti tutɔ

Ica tu

Idaca tu

tutɔ

Ifè (Akparè) tu

tutɔ

Ifè (Atakpamé) tu

Ifè (Tchetti) tu

Ije tutɔ

Ijebu tutɔ

Ijesha tutɔ

Ile-Ife tutɔ

Kura (Awotébi) túsí

Kura (Partago) túsí

Mokole tu

Moretan tu

Nago (N) (Kambolé) titɔ

Nago (N) (Manigri) tito

Nago (S) (Kétou) tutɔ

Nago (S) (Pobè) tu

Ondo wɔ

Owo tutɔ

Oyo tu

Yoruba (Ibadan) tutɔ

Yoruba (Porto-Novo) tu

138

115. souffler

Ana (Sokodé) fɛ

Boko fɛ

Cabe (Savè) fɛ

Cabe (Tchaourou) fɛ

Egba fṹ

Ekiti – no entry –

Ica fɛ

Idaca fɛfu

Ifè (Akparè) – no entry –

Ifè (Atakpamé) fɛ

fúfù

fɔ

Ifè (Tchetti) mí

Ije mi

Ijebu fɛji

Ijesha fɛ

Ile-Ife fɛ

Kura (Awotébi) fí

Kura (Partago) fí

Mokole fã

Moretan fɛ

Nago (N) (Kambolé) fɛ

Nago (N) (Manigri) fí

Nago (S) (Kétou) fɛ

Nago (S) (Pobè) mĩ

Ondo fɔ

Owo kpaa

Oyo mi

Yoruba (Ibadan) fɛ

Yoruba (Porto-Novo) fɛ

116. enfler

Ana (Sokodé) wú

Boko wú

Cabe (Savè) wú

Cabe (Tchaourou) wú

Egba wú

Ekiti wú

Ica wú

Idaca wú

Ifè (Akparè) wú

Ifè (Atakpamé) wú

Ifè (Tchetti) wú

Ije wú

Ijebu wú

Ijesha wú

Ile-Ife wú

Kura (Awotébi) wú

Kura (Partago) wú

Mokole wú

Moretan wúlè

Nago (N) (Kambolé) wú

Nago (N) (Manigri) wú

Nago (S) (Kétou) owu

Nago (S) (Pobè) wu

Ondo wú

Owo wú

Oyo – no entry –

Yoruba (Ibadan) wú

Yoruba (Porto-Novo) wú

139

117. engendrer

Ana (Sokodé) bí

Boko bí

Cabe (Savè) bí

Cabe (Tchaourou) bí

Egba bí

Ekiti bí

Ica bí

Idaca bí

Ifè (Akparè) bí

Ifè (Atakpamé) bí

Ifè (Tchetti) bí

Ije bí

Ijebu bí

Ijesha – no entry –

Ile-Ife bí

Kura (Awotébi) bí

Kura (Partago) bí

Mokole bí

Moretan bí

Nago (N) (Kambolé) bí

Nago (N) (Manigri) bí

Nago (S) (Kétou) bi

Nago (S) (Pobè) ɰɔkpo

Ondo bí

Owo bí

Oyo dá

Yoruba (Ibadan) bí

Yoruba (Porto-Novo) bí

dá

118. mourir

Ana (Sokodé) kú

Boko kú

Cabe (Savè) kú

Cabe (Tchaourou) kú

Egba kú

Ekiti kú

Ica kú

Idaca kú

Ifè (Akparè) kú

Ifè (Atakpamé) kú

Ifè (Tchetti) kú

Ije kú

Ijebu kú

Ijesha kú

Ile-Ife kú

Kura (Awotébi) kú

Kura (Partago) kú

Mokole kú

Moretan kú

Nago (N) (Kambolé) kú

Nago (N) (Manigri) kú

Nago (S) (Kétou) kú

Nago (S) (Pobè) kú

Ondo kú

Owo kú

Oyo kú

Yoruba (Ibadan) kú

Yoruba (Porto-Novo) kú

140

119. tuer

Ana (Sokodé) kpa

Boko kpa

Cabe (Savè) kpawu

Cabe (Tchaourou) kpa

Egba kpa

Ekiti kpa

Ica kpa

Idaca kpa

Ifè (Akparè) kpa

Ifè (Atakpamé) kpa

Ifè (Tchetti) kpa

Ije kpa

Ijebu kpa

Ijesha kpa

Ile-Ife kpa

Kura (Awotébi) kpa

Kura (Partago) kpa

Mokole kpa

Moretan kpa

Nago (N) (Kambolé) kpa

Nago (N) (Manigri) kpa

Nago (S) (Kétou) kpa

Nago (S) (Pobè) kpa

Ondo kpa

Owo kpa

Oyo kpa

Yoruba (Ibadan) kpa

Yoruba (Porto-Novo) kpa

120. pousser

Ana (Sokodé) télè

Boko télè

Cabe (Savè) tì

Cabe (Tchaourou) tì

Egba tì

Ekiti tì

Ica tiɡbolo

sɔ

Idaca tì

Ifè (Akparè) télè

Ifè (Atakpamé) télè

Ifè (Tchetti) sɔ

Ije tì

Ijebu tì

Ijesha ta

Ile-Ife tì

Kura (Awotébi) fũ

Kura (Partago) fù

Mokole talé

Moretan télè

Nago (N) (Kambolé) tutu

Nago (N) (Manigri) tutu

Nago (S) (Kétou) tì

Nago (S) (Pobè) tì

Ondo tì

Owo tì

Oyo tì

Yoruba (Ibadan) tì

Yoruba (Porto-Novo) tì

141

121. tirer

Ana (Sokodé) fà

Boko fà

Cabe (Savè) fà

Cabe (Tchaourou) fà

Egba fà

Ekiti fà

Ica fà

Idaca fà

Ifè (Akparè) fà

Ifè (Atakpamé) fà

Ifè (Tchetti) fà

Ije fà

Ijebu fà

Ijesha fà

Ile-Ife fà

Kura (Awotébi) fa

Kura (Partago) fà

Mokole fà

Moretan fà

Nago (N) (Kambolé) fà

Nago (N) (Manigri) fà

Nago (S) (Kétou) fà

Nago (S) (Pobè) fà

Ondo fà

Owo fà

Oyo fà

Yoruba (Ibadan) fà

Yoruba (Porto-Novo) fà

122. chanter

Ana (Sokodé) kɔri

Boko kɔri

Cabe (Savè) kɔri

Cabe (Tchaourou) kɔĩ

Egba kũ

Ekiti kɔri

Ica kɔri

Idaca kũ

Ifè (Akparè) kɔri

Ifè (Atakpamé) kɔri

Ifè (Tchetti) kɔri

Ije kɔɰĩ

Ijebu kɔri

Ijesha kɔri

Ile-Ife kɔri

Kura (Awotébi) kɔ

Kura (Partago) kɔarɛ

Mokole kɔri

Moretan kɔri

Nago (N) (Kambolé) kɔji

Nago (N) (Manigri) kɔji

Nago (S) (Kétou) kõɰĩ

Nago (S) (Pobè) kɔ

Ondo kɔri

Owo kɔri

Oyo kɔrĩ

Yoruba (Ibadan) kɔri

Yoruba (Porto-Novo) kɔɰĩ

142

123. jouer

Ana (Sokodé) tʃaréma

Boko tʃaréma

Cabe (Savè) tʃaé

ta

Cabe (Tchaourou) tʃaé

Egba tʃiré

Ekiti tʃiré

Ica tʃajémɔ

Idaca tʃaréma

ta

Ifè (Akparè) tʃaréma

Ifè (Atakpamé) tʃaréma

Ifè (Tchetti) tʃaréma

Ije ʃɔɰe

Ijebu tʃiré

Ijesha tʃiré

Ile-Ife tʃiré

Kura (Awotébi) lu

Kura (Partago) lù

Mokole tʃɛi

Moretan tʃaréma

Nago (N) (Kambolé) sajimã

Nago (N) (Manigri) sèemà

Nago (S) (Kétou) tʃaré

Nago (S) (Pobè) aɰé

Ondo tʃiré

Owo tʃiré

Oyo tʃeré

seré

Yoruba (Ibadan) tʃeré

Yoruba (Porto-Novo) ʃiɰé

124. avoir peur

Ana (Sokodé) sá

Boko odʒotʃemi

Cabe (Savè) tʃodʒo

Cabe (Tchaourou) tʃodʒo

Egba dʒajà

Ekiti bɛru

Ica tʃodʒo

bɛru

Idaca tʃoodʒo

Ifè (Akparè) tʃodʒo

Ifè (Atakpamé) ǹwàsá

Ifè (Tchetti) tʃodʒo

Ije ʃoiďʒo

Ijebu bɛru

Ijesha bɛru

Ile-Ife bɛru

Kura (Awotébi) ódjo

Kura (Partago) ófó

Mokole ndʒokúmṹ

Moretan tʃodʒo

Nago (N) (Kambolé) sodʒo

Nago (N) (Manigri) odʒɔ

Nago (S) (Kétou) tʃodʒo

Nago (S) (Pobè) odʒo

Ondo aja ɛdʒá

Owo bɛru

Oyo bɛru

Yoruba (Ibadan) bɛru

Yoruba (Porto-Novo) ʃɔdʒo

bɛɰù

143

125. vouloir

Ana (Sokodé) dʒɛ

Boko wò

Cabe (Savè) fɛ

bi

Cabe (Tchaourou) bi

Egba fɛ

Ekiti fɛ

Ica fɛ

Idaca wù

Ifè (Akparè) wɛ

Ifè (Atakpamé) wò

Ifè (Tchetti) wò

Ije wù

Ijebu fɛ

Ijesha fɛ

Ile-Ife fɛ

Kura (Awotébi) mbisi

Kura (Partago) bìsí

Mokole wábi

Moretan wò

Nago (N) (Kambolé) wò

Nago (N) (Manigri) wù

Nago (S) (Kétou) fɛ

Nago (S) (Pobè) fɛ

Ondo fɛ

Owo fɛ

Oyo wàá

Yoruba (Ibadan) fɛ

Yoruba (Porto-Novo) fɛ

126. dire

Ana (Sokodé) fɔ

Boko wí

Cabe (Savè) sɔ

Cabe (Tchaourou) sɔ

Egba sɔ

Ekiti sɔ

Ica fɔ

Idaca fɔ

wí

Ifè (Akparè) fɔ

Ifè (Atakpamé) fɔ

Ifè (Tchetti) fɔ

wí

Ije sɔ

Ijebu sɔ

Ijesha sɔ

Ile-Ife sɔ

Kura (Awotébi) fɔ

Kura (Partago) fɔ

Mokole ni

Moretan fɔ

Nago (N) (Kambolé) fɔ

Nago (N) (Manigri) fɔ

Nago (S) (Kétou) sɔ

Nago (S) (Pobè) sɔ

Ondo fɔ

Owo fàduwè

Oyo sɔ

Yoruba (Ibadan) sɔ

Yoruba (Porto-Novo) sɔ

144

127. voir

Ana (Sokodé) rí

Boko rí

Cabe (Savè) wòu

Cabe (Tchaourou) í

wò

Egba rí

Ekiti rí

Ica rí

Idaca rí

Ifè (Akparè) rí

Ifè (Atakpamé) rí

Ifè (Tchetti) rí

Ije wò

Ijebu rí

Ijesha rí

Ile-Ife rí

Kura (Awotébi) lí

Kura (Partago) rí

Mokole jɛ

tʃɔ

Moretan rí

Nago (N) (Kambolé) í

Nago (N) (Manigri) í

Nago (S) (Kétou) ɰi

ɾi

Nago (S) (Pobè) ɰi

Ondo rí

Owo rí

Oyo rí

Yoruba (Ibadan) rí

Yoruba (Porto-Novo) ɣí

wo

128. montrer

Ana (Sokodé) muha

Boko dére

Cabe (Savè) mɔfifɔu

Cabe (Tchaourou) fɔ

Egba fihɔ

Ekiti tha

Ica dére

dé e

Idaca tha

sàdíje

díje

Ifè (Akparè) tha

Ifè (Atakpamé) dére

Ifè (Tchetti) ɖíre

Ije fuχã

Ijebu tha

Ijesha tha

Ile-Ife tha

Kura (Awotébi) ŋa

Kura (Partago) ŋà

Mokole jisi

Moretan díre

Nago (N) (Kambolé) djɛ

Nago (N) (Manigri) de

Nago (S) (Kétou) fuha

Nago (S) (Pobè) wo

Ondo wòɔn

Owo tha

Oyo fihɛ

Yoruba (Ibadan) díre

Yoruba (Porto-Novo) fiχa

145

129. savoir

Ana (Sokodé) ma

Boko ma

Cabe (Savè) mɔ

Cabe (Tchaourou) mɔ

Egba mɔ

Ekiti mɔ

Ica mɔ

Idaca ma

Ifè (Akparè) ma

Ifè (Atakpamé) ma

Ifè (Tchetti) ma

Ije ma

Ijebu mɔ

Ijesha mɔ

Ile-Ife mɔ

Kura (Awotébi) ma

Kura (Partago) ma

Mokole ma

Moretan ma

Nago (N) (Kambolé) ma

Nago (N) (Manigri) ma

Nago (S) (Kétou) mu

Nago (S) (Pobè) ma

Ondo mɔ

Owo mɔ

Oyo mɔ

Yoruba (Ibadan) mɔ

Yoruba (Porto-Novo) mɔ

130. connaître

Ana (Sokodé) ma

Boko ma

Cabe (Savè) mɔ

Cabe (Tchaourou) mɔ

Egba mɔ

Ekiti mɔ

Ica mɔ

Idaca ma

Ifè (Akparè) ma

Ifè (Atakpamé) ma

Ifè (Tchetti) ma

Ije ma

Ijebu mɔ

Ijesha mɔ

Ile-Ife mɔ

Kura (Awotébi) ma

Kura (Partago) ma

Mokole ma

Moretan ma

Nago (N) (Kambolé) ma

Nago (N) (Manigri) ma

Nago (S) (Kétou) mu

Nago (S) (Pobè) ma

Ondo mɔ

Owo mɔ

Oyo mɔ

Yoruba (Ibadan) mɔ

Yoruba (Porto-Novo) mɔ

146

131. compter

Ana (Sokodé) ka

Boko ka

Cabe (Savè) kà

Cabe (Tchaourou) kà

Egba kà

Ekiti kà

Ica kà

Idaca kà

Ifè (Akparè) ka

Ifè (Atakpamé) ka

Ifè (Tchetti) ka

Ije kà

Ijebu kà

Ijesha kà

Ile-Ife kà

Kura (Awotébi) ká

Kura (Partago) ka

Mokole kà

Moretan kà

Nago (N) (Kambolé) ka

Nago (N) (Manigri) ka

Nago (S) (Kétou) kà

Nago (S) (Pobè) kà

Ondo ka

Owo kà

Oyo kà

Yoruba (Ibadan) kà

Yoruba (Porto-Novo) kà

132. tousser

Ana (Sokodé) wúkɔ

Boko wúkɔ

Cabe (Savè) kíkɔ

Cabe (Tchaourou) kíkɔ

Egba wúkɔ

Ekiti wúkɔ

Ica wúkɔ

kíkɔ

Idaca wúkɔ

Ifè (Akparè) kukɔ

Ifè (Atakpamé) wúkɔ

Ifè (Tchetti) wúkɔ

Ije kúkɔ

Ijebu wúkɔ

Ijesha wúkɔ

Ile-Ife wúkɔ

Kura (Awotébi) koko

Kura (Partago) ɔkɔ

Mokole tɔkɔɔ

Moretan wúkɔ

Nago (N) (Kambolé) kíkɔ

Nago (N) (Manigri) kikɔ

Nago (S) (Kétou) kukɔ

Nago (S) (Pobè) kukɔ

Ondo wúkɔ

Owo wúkɔ

Oyo wúkɔ

Yoruba (Ibadan) wúkɔ

Yoruba (Porto-Novo) χúkɔ

147

133. siffler (par la bouche)

Ana (Sokodé) fɔfiri

Boko fɔfiri

Cabe (Savè) xuufe

Cabe (Tchaourou) fúùfé

Egba súfèé

Ekiti fɔfere

Ica fùféfé

Idaca fufere

Ifè (Akparè) fɔ

Ifè (Atakpamé) fɔfele

Ifè (Tchetti) fɔfili

Ije sufe

Ijebu fifèré

Ijesha fúfèéfé

Ile-Ife fũfèrè

Kura (Awotébi) ɪfɪfɪ

Kura (Partago) ɪfɪfɪ

Mokole fòokúfã

Moretan fɔfere

Nago (N) (Kambolé) fafefe

Nago (N) (Manigri) fãfìfí

Nago (S) (Kétou) sufe

Nago (S) (Pobè) súfè

Ondo súfèé

Owo súfèré

Oyo fũfèrè

súfé

Yoruba (Ibadan) fifèé

Yoruba (Porto-Novo) súfé

134. parler

Ana (Sokodé) wiiji

Boko wiiji

Cabe (Savè) sɔɔ

Cabe (Tchaourou) sɔɔ

Egba sɔrɔ

Ekiti sɔrɔ

Ica fɔ

Idaca wí

Ifè (Akparè) wí

Ifè (Atakpamé) wiiji

Ifè (Tchetti) wíìɲɛ

Ije fuɰã

Ijebu sɔrɔ

Ijesha sɔrɔ

Ile-Ife sɔrɔ

Kura (Awotébi) fɔ

Kura (Partago) fɔ

Mokole fɔ

Moretan wiiji

Nago (N) (Kambolé) fafo

Nago (N) (Manigri) fɔ

Nago (S) (Kétou) sɔɔrɔ

Nago (S) (Pobè) sɔɰɔ

Ondo tò

Owo fɔ

wé

Oyo sɔrɔ

Yoruba (Ibadan) sɔrɔ

Yoruba (Porto-Novo) sɔɰɔ

148

135. aboyer (chien)

Ana (Sokodé) làwó

Boko ɡbo

Cabe (Savè) ɡbo

Cabe (Tchaourou) ɡbo

Egba ɡbo

Ekiti ɡbo

Ica ɡbo

Idaca ɡbo

Ifè (Akparè) ɡbo

Ifè (Atakpamé) ɡbo

Ifè (Tchetti) ɡbo

Ije ɡbo

Ijebu ɡbo

Ijesha ɡbo

Ile-Ife ɡbo

Kura (Awotébi) ɡbo

Kura (Partago) ɡbo

Mokole kpata

Moretan ɡbo

Nago (N) (Kambolé) ɡbo

Nago (N) (Manigri) ɡbo

Nago (S) (Kétou) ɡbo

Nago (S) (Pobè) ɡbo

Ondo ɡbo

Owo ɡbo

Oyo wó

Yoruba (Ibadan) ɡbo

Yoruba (Porto-Novo) ɡbo

136. sentir (la nourriture)

Ana (Sokodé) ru

Boko ɡbɔooru

Cabe (Savè) òóŋù

Cabe (Tchaourou) ɡbɔoowu

Egba ɡboru

Ekiti ɡbɔooru

Ica ru

Idaca ru

Ifè (Akparè) ɡbɔ

Ifè (Atakpamé) ooru

ru

Ifè (Tchetti) ɡbɔmɔ

Ije ɡbo oɰũ

Ijebu ɡbɔooru

Ijesha ru

Ile-Ife ɡbɔooru

Kura (Awotébi) ɡbɔ

Kura (Partago) ṹːnu

Mokole ɡbɔinunu

Moretan ru

Nago (N) (Kambolé) ɡbouu

Nago (N) (Manigri) oũ

Nago (S) (Kétou) ɰũɰũ

Nago (S) (Pobè) ɰũ

Ondo ɡbɔooru

Owo ɡbɔooru

Oyo ru

Yoruba (Ibadan) ɡbɔooru

Yoruba (Porto-Novo) ɣu

149

137. écouter

Ana (Sokodé) ɡbɔ

Boko retiɡbe

Cabe (Savè) ɡbɔ

Cabe (Tchaourou) ɡbɔ

Egba ɡbɔ

Ekiti fetísílɛ

Ica retiɡbe

Idaca ɡbɔ

Ifè (Akparè) retiɡbe

Ifè (Atakpamé) ɡbɔ

Ifè (Tchetti) ɡbɔ

Ije ɡbɔ

Ijebu fetísílɛ

Ijesha ɡbɔ

Ile-Ife retísílɛ

Kura (Awotébi) ɡbɔ

Kura (Partago) ɡbɔ

Mokole ɡbɔ

Moretan retiɡbe

Nago (N) (Kambolé) ɡbwa

Nago (N) (Manigri) ɡbó

Nago (S) (Kétou) kɛti

Nago (S) (Pobè) kɛti

Ondo ɡbɔ

Owo fetíkalɛ

Oyo ɡbɔ

Yoruba (Ibadan) fietísílɛ

Yoruba (Porto-Novo) ɡbɔ

138. jeter

Ana (Sokodé) mṹdànũ

Boko ta

Cabe (Savè) sɔu

Cabe (Tchaourou) sɔkata

Egba sɔ

Ekiti – no entry –

Ica ta

Idaca sɔ

sɔlɔ

sɔkata

Ifè (Akparè) ta

Ifè (Atakpamé) kanà

dànũ

Ifè (Tchetti) taánɔ

Ije dʒù

Ijebu sɔnu

Ijesha dʒù

Ile-Ife sɔnu

Kura (Awotébi) sənɔ

Kura (Partago) sœnɔ

Mokole jɔɔ

Moretan ta

Nago (N) (Kambolé) kata

Nago (N) (Manigri) kata

Nago (S) (Kétou) dʒù

Nago (S) (Pobè) dʒù

Ondo dʒukonu

Owo dʒù

Oyo sɔnu

Yoruba (Ibadan) ɡée

Yoruba (Porto-Novo) dʒu

150

139. battre (avec bƒton)

Ana (Sokodé) kpa

Boko kpa

Cabe (Savè) luu

Cabe (Tchaourou) lù

Egba lù

Ekiti lù

Ica kpa

Idaca kpa

dʒù

Ifè (Akparè) kpa

Ifè (Atakpamé) kpa

Ifè (Tchetti) kpa

Ije lù

Ijebu lù

Ijesha lù

Ile-Ife dá

Kura (Awotébi) lù

Kura (Partago) lú

Mokole tʃa

Moretan kpa

Nago (N) (Kambolé) kpa

Nago (N) (Manigri) kpa

Nago (S) (Kétou) lù

Nago (S) (Pobè) lù

Ondo lù

Owo lù

Oyo naa

Yoruba (Ibadan) na

Yoruba (Porto-Novo) lù

140. gratter (avec ongle)

Ana (Sokodé) jɔ

Boko jɔ

Cabe (Savè) jɔ

Cabe (Tchaourou) jɔ

Egba jɔ

Ekiti fowu

Ica jɔ

Idaca ɲú

Ifè (Akparè) jɔ

Ifè (Atakpamé) jɔ

Ifè (Tchetti) ɲɔ

Ije χɔ

Ijebu há

Ijesha haka

Ile-Ife jṹ

Kura (Awotébi) ɲɔ

Kura (Partago) ɲɔ

Mokole kɔkɔ

Moretan jɔ

Nago (N) (Kambolé) jɔ

Nago (N) (Manigri) ɲõ

Nago (S) (Kétou) hɔ

Nago (S) (Pobè) hɔ

Ondo eji abo

Owo ja

Oyo nu

wɔ

Yoruba (Ibadan) jɔ

Yoruba (Porto-Novo) hɔ

151

141. nager

Ana (Sokodé) kàwɛ

Boko wɛ

Cabe (Savè) muwɛ

Cabe (Tchaourou) wɛdò

mɔwe

Egba wɛ

Ekiti wɛ

Ica wɛdò

Idaca wɛdò

Ifè (Akparè) wɛ

Ifè (Atakpamé) wɛodò

Ifè (Tchetti) wɛɖò

Ije wɛdo

Ijebu lùwɛ

Ijesha wɛ

Ile-Ife wɛ

Kura (Awotébi) tò

Kura (Partago) tò

Mokole wà

Moretan wɛdò

Nago (N) (Kambolé) wɛdò

Nago (N) (Manigri) wɛ

Nago (S) (Kétou) wɛdò

Nago (S) (Pobè) wɛdò

Ondo wɛ

Owo wɛ

Oyo wɛ

lúwɛ

Yoruba (Ibadan) wɛ

Yoruba (Porto-Novo) lúwɛ

142. venir

Ana (Sokodé) wá

Boko wá

Cabe (Savè) wá

Cabe (Tchaourou) wá

Egba wá

Ekiti wá

Ica wá

Idaca wá

Ifè (Akparè) wá

Ifè (Atakpamé) wá

Ifè (Tchetti) wá

Ije wá

Ijebu wá

Ijesha wá

Ile-Ife wá

Kura (Awotébi) wá

Kura (Partago) wá

Mokole naa

Moretan wá

Nago (N) (Kambolé) wá

Nago (N) (Manigri) wá

Nago (S) (Kétou) wá

Nago (S) (Pobè) wá

Ondo wá

Owo wá

Oyo wá

Yoruba (Ibadan) wá

Yoruba (Porto-Novo) wá

152

143. assis

Ana (Sokodé) dʒokó

Boko dʒokó

Cabe (Savè) dʒóòkó

Cabe (Tchaourou) dʒóòkó

Egba dʒókòó

Ekiti dʒokó

Ica dʒokó

Idaca dʒokó

Ifè (Akparè) dʒokó

Ifè (Atakpamé) dʒokó

Ifè (Tchetti) dʒokó

Ije dʒokó

Ijebu dʒokó

Ijesha dʒóòkó

Ile-Ife dʒokó

Kura (Awotébi) djò

Kura (Partago) dʒóo

Mokole bùbà

Moretan dʒokó

Nago (N) (Kambolé) dʒokó

Nago (N) (Manigri) dʒokó

Nago (S) (Kétou) dʒókòó

Nago (S) (Pobè) dʒókò

Ondo dʒokó

Owo dʒóòkó

Oyo dʒókòó

Yoruba (Ibadan) dʒokó

Yoruba (Porto-Novo) dʒokó

144. coucher

Ana (Sokodé) su

Boko su

Cabe (Savè) su

Cabe (Tchaourou) su

Egba su

Ekiti su

Ica su

sun lɛ

Idaca su

Ifè (Akparè) su

Ifè (Atakpamé) su

Ifè (Tchetti) su

Ije su

Ijebu dùbálɛ

Ijesha susa lɛ

Ile-Ife su

Kura (Awotébi) sṹ

Kura (Partago) su

Mokole su

Moretan su

Nago (N) (Kambolé) sũlɛ

Nago (N) (Manigri) su

Nago (S) (Kétou) su

Nago (S) (Pobè) su

Ondo su

Owo su

Oyo su

Yoruba (Ibadan) su

Yoruba (Porto-Novo) dùbúlɛ

153

145. se mettre debout

Ana (Sokodé) ǹde

Boko dìdedóro

Cabe (Savè) dúoloo

Cabe (Tchaourou) dìde

Egba dìdedíró

Ekiti dìde

Ica dìdedóo

Idaca dóro

Ifè (Akparè) dìdedóro

dóro

Ifè (Atakpamé) dóro

dúro

Ifè (Tchetti) ɖóro

Ije ndé

Ijebu dìde

Ijesha dìde

Ile-Ife dìde

Kura (Awotébi) ɡbɛduro

Kura (Partago) dró

Mokole dède

leetʃi

Moretan dìdedúro

Nago (N) (Kambolé) dio

Nago (N) (Manigri) díjo

Nago (S) (Kétou) nde duwo

Nago (S) (Pobè) dide

Ondo dúro

Owo dúro

Oyo dúro

Yoruba (Ibadan) dìde

Yoruba (Porto-Novo) dìde

146. grand taille(homme grand)

Ana (Sokodé) doloɡbo

Boko ɡíɡa

Cabe (Savè) ɡúɡù

Cabe (Tchaourou) ɡúɡù

ɡíɡa

Egba ɡíɡa

Ekiti ɡíɡa

Ica ɡúɡù

ɡíɡa

Idaca ɡúɡù

Ifè (Akparè) ɡíɡa

Ifè (Atakpamé) ɡíɡa

Ifè (Tchetti) ɡíɡa

Ije ɡíɡa

Ijebu ɡúɡù

Ijesha ɡúɡù

Ile-Ife ɡíɡa

Kura (Awotébi) kɔkɔrɔ

Kura (Partago) oɡbɔnɛ

Mokole ɡboka

ńlá

Moretan lákṹ

Nago (N) (Kambolé) kíɡã

Nago (N) (Manigri) kíɡù

Nago (S) (Kétou) ɡúɡù

Nago (S) (Pobè) ɡíɡá

Ondo ɡúɡù

Owo ɡṹɡu

Oyo ɡíɡa

Yoruba (Ibadan) ɡíɡa

Yoruba (Porto-Novo) ɡíɡa

154

147. petit taille(homme petit)

Ana (Sokodé) tʃíɡídí

Boko ideɡbe

Cabe (Savè) kukuu

Cabe (Tchaourou) kukúùku

Egba kúrú

Ekiti kúrú

Ica kpokili

Idaca kékeré

Ifè (Akparè) lúkútú

Ifè (Atakpamé) tʃíɡídí

Ifè (Tchetti) lúkútú

Ije kúkúɰú

Ijebu kúrú

Ijesha kúkúrú

Ile-Ife kúrú

Kura (Awotébi) adúbù

Kura (Partago) asúbù

Mokole kéré

kàǹdáà

Moretan tʃíɡidi

Nago (N) (Kambolé) kpukulu

Nago (N) (Manigri) keke

Nago (S) (Kétou) okuɰu

Nago (S) (Pobè) kúkúrú

Ondo kúkúrú

Owo kúrú

Oyo kúrú

Yoruba (Ibadan) kúkúrú

Yoruba (Porto-Novo) kúɣú

148. tous

Ana (Sokodé) wúkó

Boko kpoo

Cabe (Savè) ɡboɡbo

Cabe (Tchaourou) ɡboɡbo

Egba ɡboɡbo

Ekiti ɡboɡbo

Ica ɡboɡbo

ɡúdúɡúdú

Idaca kpoo

Ifè (Akparè) kpóó

Ifè (Atakpamé) kpoo

Ifè (Tchetti) kpo

Ije ɡboɡbo

Ijebu ɡboɡbo

Ijesha ɡboɡbo

Ile-Ife ɡboɡbo

Kura (Awotébi) buɡbo

Kura (Partago) ɡbuɡbo

Mokole féí

Moretan kpoo

Nago (N) (Kambolé) ɡúdúɡúdú

Nago (N) (Manigri) ɡúdúɡúdú

Nago (S) (Kétou) ɡboɡbo

Nago (S) (Pobè) ɡboɡboɛ

Ondo ɡboɡbo

Owo ɡboɡbo

ɡédé

Oyo ɡboɡbo

Yoruba (Ibadan) ɡboɡbo

Yoruba (Porto-Novo) ɡboɡbo

155

149. plein

Ana (Sokodé) kɔ

Boko kíkɔ

kɔ

Cabe (Savè) kíkɔ

Cabe (Tchaourou) kíkɔ

Egba kṹ

Ekiti kṹ

Ica kíkɔ

kíkṹ

Idaca kṹkṹ

Ifè (Akparè) kṹ

Ifè (Atakpamé) kíkɔ

Ifè (Tchetti) kɔ

Ije kṹkṹ

Ijebu kṹ

kṹkṹ

Ijesha kṹ

Ile-Ife kṹ

kṹkṹ

Kura (Awotébi) kɔ

Kura (Partago) ɔkɔ

Mokole kṹkɔ

Moretan kíkɔ

kɔ

Nago (N) (Kambolé) ɔkɔ

Nago (N) (Manigri) kõ

Nago (S) (Kétou) okũ

Nago (S) (Pobè) kũ

Ondo edeɛ

Owo kíkɔ

Oyo kṹ

Yoruba (Ibadan) kṹkṹ

Yoruba (Porto-Novo) kíkṹ

150. beaucoup

Ana (Sokodé) kpɔ

Boko kpikpɔ

Cabe (Savè) kpikpɔ

Cabe (Tchaourou) kpikpɔ

Egba rɛkpɛtɛ

Ekiti kpikpɔ

Ica kpukpɔ

Idaca kpikpɔ

Ifè (Akparè) kpɔ

Ifè (Atakpamé) kpikpɔ

Ifè (Tchetti) kpikpɔ

Ije kpukpɔ

Ijebu kpikpɔ

kpɔ

Ijesha kpukpɔ

Ile-Ife kpikpɔ

Kura (Awotébi) kpɔ

Kura (Partago) ɔkpɔ

Mokole bútútú

nkpɔ nkpɔ

Moretan kpikpɔ

Nago (N) (Kambolé) ɔkpɔ

Nago (N) (Manigri) kikpo

Nago (S) (Kétou) ɔkpɔ

Nago (S) (Pobè) kpukpɔ

Ondo kpukpɔ

Owo jíje

Oyo kpukpɔ

Yoruba (Ibadan) kpukpɔ

Yoruba (Porto-Novo) kpukpɔ

156

151. nouveau

Ana (Sokodé) titɔ

Boko titɔ

Cabe (Savè) titɔ

Cabe (Tchaourou) titɔ

Egba tũtũ

Ekiti tũtũ

Ica tũtũ

Idaca tũtũ

Ifè (Akparè) titɔ

Ifè (Atakpamé) titɔ

Ifè (Tchetti) titɔ

Ije tetɔ

Ijebu tutu

Ijesha tũtũ

Ile-Ife tũtũ

Kura (Awotébi) tətɔ

Kura (Partago) tœtɔ

Mokole titɔ

Moretan titɔ

Nago (N) (Kambolé) titɔ

Nago (N) (Manigri) titõ

Nago (S) (Kétou) tũtũ

Nago (S) (Pobè) tutɔ

Ondo titɔ

Owo tũtũ

Oyo titũ

Yoruba (Ibadan) tũtũ

Yoruba (Porto-Novo) tũtũ

titũ

152. long (horizontal)

Ana (Sokodé) ɡúɡù

Boko ɡúɡù

Cabe (Savè) ɡúɡù

Cabe (Tchaourou) ɡúɡù

Egba ɡu

Ekiti ɡṹɡu

Ica ɡúɡù

Idaca ɡúɡù

Ifè (Akparè) ɡúɡù

Ifè (Atakpamé) ɡúɡù

Ifè (Tchetti) ɡúɡù

Ije ɡúɡù

Ijebu ɡbɔrɔ

Ijesha ɡúɡù

Ile-Ife ɡṹɡu

Kura (Awotébi) øilili

Kura (Partago) úrɪrɪ

Mokole sísɔ

Moretan ɡúɡù

Nago (N) (Kambolé) oɡu

Nago (N) (Manigri) kíɡù

Nago (S) (Kétou) ɡúɡù

Nago (S) (Pobè) ɡúɡù

Ondo ɡúɡù

Owo ɡṹɡu

Oyo ɡṹɡu

Yoruba (Ibadan) ɡúɡù

Yoruba (Porto-Novo) ɡíɡu

157

153. blanc

Ana (Sokodé) fũfũ

Boko fũfũ

Cabe (Savè) fũfũ

Cabe (Tchaourou) fũfũ

Egba fũfũ

Ekiti fũfũ

Ica fũfũ

Idaca fũfũ

Ifè (Akparè) fũfũ

Ifè (Atakpamé) fũfũ

Ifè (Tchetti) fũfũ

Ije fufu

Ijebu fũfũ

Ijesha fũfũ

Ile-Ife fũfũ

Kura (Awotébi) fúfṹ

Kura (Partago) fofu

Mokole fũfũ

Moretan fũfũ

Nago (N) (Kambolé) fũfũ

Nago (N) (Manigri) fõfũ

Nago (S) (Kétou) fufu

Nago (S) (Pobè) fũfũ

Ondo fũfũ

Owo fũfũ

Oyo fũfũ

Yoruba (Ibadan) fũfũ

Yoruba (Porto-Novo) fũfũ

154. noir

Ana (Sokodé) dúdú

Boko dṹdṹ

Cabe (Savè) dudu

Cabe (Tchaourou) dúdṹ

dṹdṹ

Egba dúdú

Ekiti dṹdṹ

Ica dṹdṹ

Idaca dṹdṹ

Ifè (Akparè) dúdú

Ifè (Atakpamé) dṹdṹ

Ifè (Tchetti) ɖúɖú

Ije dúdú

Ijebu dúdú

Ijesha dṹdṹ

Ile-Ife dṹdṹ

Kura (Awotébi) dúdṹ

Kura (Partago) dudũ

Mokole dṹdṹ

Moretan dṹdṹ

Nago (N) (Kambolé) dudũ

Nago (N) (Manigri) dṹdṹ

Nago (S) (Kétou) dúdú

Nago (S) (Pobè) dúdú

Ondo dúdú

Owo dṹdṹ

Oyo dúdú

Yoruba (Ibadan) dúdú

Yoruba (Porto-Novo) dúdú

158

155. rouge

Ana (Sokodé) kpikpa

Boko kpikpa

Cabe (Savè) kpukpa

Cabe (Tchaourou) kpukpa

Egba kpukpa

Ekiti kpukpa

Ica kpukpa

Idaca kpikpa

Ifè (Akparè) kpikpa

Ifè (Atakpamé) kpikpa

Ifè (Tchetti) kpikpa

Ije kukpa

Ijebu kpikpa

Ijesha kpukpa

Ile-Ife kpukpa

kukpa

Kura (Awotébi) kpokpa

Kura (Partago) kpɛkpɛ

Mokole nkpa

Moretan kpikpa

Nago (N) (Kambolé) kukpa

Nago (N) (Manigri) kpukpa

Nago (S) (Kétou) kpukpa

Nago (S) (Pobè) kpukpa

Ondo kpukpa

Owo kpukpa

Oyo kpukpa

Yoruba (Ibadan) kpukpa

Yoruba (Porto-Novo) kpukpa

156. bon

Ana (Sokodé) sa

Boko sís a

sa

Cabe (Savè) ɔda

Cabe (Tchaourou) daá

Egba dáa

Ekiti dára

Ica sís ɔ

Idaca sís a

rere

Ifè (Akparè) dáa

sa

Ifè (Atakpamé) sís ɔ

Ifè (Tchetti) sa

Ije daɰa

Ijebu dára

Ijesha dára

Ile-Ife dára

Kura (Awotébi) ɔsaŋà

Kura (Partago) ɔsːã

Mokole isia

Moretan sisa

sa

Nago (N) (Kambolé) osjã

Nago (N) (Manigri) kidɔ

Nago (S) (Kétou) dáadáa

Nago (S) (Pobè) dáa

Ondo sisa

sa

Owo sisa

Oyo dídaa

Yoruba (Ibadan) dára

Yoruba (Porto-Novo) dáadáa

159

157. rond

Ana (Sokodé) tʃadʒɔkpe

Boko ɡóbótó

Cabe (Savè) róbótó

Cabe (Tchaourou) róbótó

Egba wiɡbo

Ekiti ríbítí

Ica róbótó

òrùdu

Idaca ròbòtòtò

Ifè (Akparè) ròbòtò

Ifè (Atakpamé) blédé

ɡbiibu

Ifè (Tchetti) – no entry –

Ije ɣoɡodo

Ijebu róbótó

Ijesha roboto

róɡótó

Ile-Ife ríbítí

Kura (Awotébi) ɔkpadɛdɛ

Kura (Partago) ɔkpade

Mokole bòkòto

Moretan rúbó

Nago (N) (Kambolé) ɡiɡi

Nago (N) (Manigri) ojɛɡi

Nago (S) (Kétou) ɰoɡodo

Nago (S) (Pobè) ɣoɡodo

Ondo kóbítí

Owo róbótó

Oyo róbótó

Yoruba (Ibadan) jíbo

Yoruba (Porto-Novo) ɣobũto

158. sec

Ana (Sokodé) ɡbiɡbɛ

Boko ɡbiɡbɛ

Cabe (Savè) ɡbiɡbɛ

Cabe (Tchaourou) ɡbiɡbɛ

Egba ɡbiɡbɛ

Ekiti ɡbiɡbɛ

Ica ɡbiɡbɛ

Idaca ɡbiɡbɛ

ɡbiɡbɛ

Ifè (Akparè) ɡbiɡbɛ

Ifè (Atakpamé) ɡbiɡbɛ

Ifè (Tchetti) ɡbɛ

Ije ɡbuɡbɛ

Ijebu ɡbiɡbɛ

Ijesha ɡbiɡbɛ

Ile-Ife ɡbiɡbɛ

Kura (Awotébi) ɔɡbɛ

Kura (Partago) ɔɡwɛ

Mokole nɡbɛ

Moretan ɡbiɡbɛ

Nago (N) (Kambolé) kiɡbɛ

Nago (N) (Manigri) kiɡbɛ

Nago (S) (Kétou) ɡbiɡbɛ

Nago (S) (Pobè) ɡbuɡbɛ

Ondo ɡbiɡbɛ

Owo ɡbiɡbɛ

Oyo ɡbiɡbɛ

Yoruba (Ibadan) ɡbiɡbɛ

Yoruba (Porto-Novo) ɡbiɡbɛ

160

159. chaud (il faid chaud)

Ana (Sokodé) ɡbiɡbona

Boko ɡbiɡbona

Cabe (Savè) ɡbiɡbonɛ

Cabe (Tchaourou) ɡbiɡbonɛ

Egba ɡbiɡbonɔ

Ekiti ɡbiɡbona

Ica ɡbiɡbonɔ

Idaca ɡbiɡbona

Ifè (Akparè) ɡbiɡbona

Ifè (Atakpamé) ɡbiɡbona

Ifè (Tchetti) ɡbona

Ije ɡbuɡbona

Ijebu ɡbiɡbona

Ijesha ɡbiɡbona

Ile-Ife ɡbiɡbona

Kura (Awotébi) ɔɡbəna

Kura (Partago) ɔɡbəna

Mokole ɡba

Moretan ɡbiɡbona

Nago (N) (Kambolé) ɡbona

Nago (N) (Manigri) kiɡbona

Nago (S) (Kétou) ɡbuɡbona

Nago (S) (Pobè) ɡbuɡbona

Ondo ɡbiɡbona

Owo ɡbiɡbona

Oyo òru

Yoruba (Ibadan) ɡbiɡbona

Yoruba (Porto-Novo) ɡbiɡbona

160. froid (il faid froid)

Ana (Sokodé) tútù

Boko tútù

Cabe (Savè) tútù

Cabe (Tchaourou) tútù

Egba tútù

Ekiti tútù

Ica tútù

Idaca tútù

Ifè (Akparè) tútù

Ifè (Atakpamé) tútù

Ifè (Tchetti) tù

Ije tútù

Ijebu tútù

Ijesha tútù

Ile-Ife tútù

Kura (Awotébi) otútù

Kura (Partago) otútù

Mokole tutu

Moretan tútù

Nago (N) (Kambolé) tútù

kítù

Nago (N) (Manigri) tutu

Nago (S) (Kétou) tutu

Nago (S) (Pobè) tútù

Ondo tútù

Owo tútù

Oyo tútù

Yoruba (Ibadan) tútù

Yoruba (Porto-Novo) tútù

161

161. qui?

Ana (Sokodé) nɛɛ

Boko nɛɛ

Cabe (Savè) leeni

Cabe (Tchaourou) léni

Egba tanĩ

Ekiti tanĩ

Ica lèé

Idaca lèéi

léko

èsí

Ifè (Akparè) nɛɛ

Ifè (Atakpamé) nɛɛ

Ifè (Tchetti) nɛɛ

Ije lə

Ijebu jèsí

Ijesha tanĩ

Ile-Ife èsí

Kura (Awotébi) ɛsɪ

Kura (Partago) esɪnɪ

Mokole joi

Moretan nɛɛ

Nago (N) (Kambolé) èsí

Nago (N) (Manigri) èsí

Nago (S) (Kétou) le

Nago (S) (Pobè) lèé

Ondo èsí

Owo tanĩ

Oyo tanĩ

Yoruba (Ibadan) tanĩ

Yoruba (Porto-Novo) tanĩ

162. quoi?

Ana (Sokodé) kí

Boko kí

Cabe (Savè) kíí

Cabe (Tchaourou) kíí

Egba kínĩ

Ekiti kénĩ

Ica kéé

Idaca kéko

kée

Ifè (Akparè) kí

Ifè (Atakpamé) kí

Ifè (Tchetti) kí

Ije kə

Ijebu kérè

Ijesha kínĩ

Ile-Ife – no entry –

Kura (Awotébi) kɛli

Kura (Partago) kɛlɪ

Mokole mii

Moretan kí

Nago (N) (Kambolé) kéí

ké

Nago (N) (Manigri) kéí

Nago (S) (Kétou) ke

Nago (S) (Pobè) kéé

Ondo kéí

Owo kénĩ

Oyo kí

kini

Yoruba (Ibadan) kínĩ

kínĩ

162

163. sommeil

Ana (Sokodé) orũ

Boko orũ

Cabe (Savè) ówṹ

Cabe (Tchaourou) soɡbo

sooɡbo

Egba sɔ

Ekiti orũ

Ica orũ

Idaca oruɡbo

Ifè (Akparè) oru

Ifè (Atakpamé) orũ

Ifè (Tchetti) orũ

Ije odʒuɰũ

Ijebu orũ

Ijesha orũ

Ile-Ife oru

Kura (Awotébi) súsu

Kura (Partago) súsù

Mokole kúsìkó

Moretan oruɡbo

Nago (N) (Kambolé) owũ

Nago (N) (Manigri) owũ

Nago (S) (Kétou) odʒũː

odʒũ

Nago (S) (Pobè) odʒuɰũ

Ondo ooru

Owo orũ

Oyo orũ

Yoruba (Ibadan) orũ

Yoruba (Porto-Novo) oɰũ

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 Ana (Sokodé) 74 72 75 74 73 75 79 68 Nago (N) (Kambolé) 66 66 67 68 67 72 73 64 83 Nago (N) (Manigri) 70 68 70 69 64 72 80 68 75 77 Cabe (Tchaourou) 68 65 67 65 60 69 75 65 69 71 93 Cabe (Savè) 72 71 74 72 69 72 72 68 63 60 72 71 Ijesha 70 70 72 72 69 72 74 67 67 63 75 75 90 Yoruba (Porto-Novo) 68 66 67 68 64 69 68 64 63 60 70 69 87 88 Ijebu 72 70 73 73 68 72 74 69 65 58 70 69 90 87 87 Ekiti 69 67 70 69 64 69 72 66 66 56 68 68 88 85 84 90 Ile-Ife 68 67 69 70 63 66 71 66 63 57 69 70 86 85 84 87 84 Yoruba (Ibadan) 69 66 70 68 65 67 69 69 63 55 69 69 83 86 80 84 81 85 Oyo 65 63 66 63 62 64 71 61 62 55 74 73 83 83 80 86 82 84 83 Egba 63 61 67 64 63 65 63 62 59 52 61 60 75 73 75 81 77 75 71 69 Ondo 67 67 67 67 64 66 65 61 57 52 59 60 80 78 78 80 79 77 72 71 74 Owo 70 67 69 70 67 74 77 64 64 63 75 74 83 87 80 82 78 81 78 78 69 69 Nago (S) (Kétou) 72 69 72 72 69 71 70 66 64 61 74 71 79 80 75 78 73 74 75 73 69 65 85 Nago (S) (Pobè) 72 69 72 71 69 73 71 67 66 64 70 67 74 79 71 75 70 69 71 68 65 64 82 86 Ije 62 58 59 60 65 62 57 58 64 63 60 56 57 57 57 57 53 54 49 55 52 52 58 59 59 Kura (Awotébi) 60 58 59 60 64 64 59 58 61 60 58 54 56 60 58 59 54 55 54 57 53 52 57 58 56 88 Kura (Partago) 48 46 47 46 44 48 47 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 Ana (Sokodé) 6.2 6.3 6.2 6.2 5.7 5.6 5.7 6.7 Nago (N) (Kambolé) 6.7 6.7 6.7 6.6 6.1 5.8 6.2 6.9 4.8 Nago (N) (Manigri) 6.5 6.6 6.5 6.5 6.2 5.8 5.6 6.7 5.6 5.4 Cabe (Tchaourou) 6.6 6.7 6.7 6.7 6.3 6.0 6.1 6.9 6.0 5.8 3.3 Cabe (Savè) 7.1 7.1 7.0 7.0 6.7 6.5 7.0 7.5 6.9 7.0 6.5 6.5 Ijesha 6.5 6.4 6.4 6.3 6.0 5.8 6.2 6.8 6.1 6.2 5.6 5.6 4.3 Yoruba (Porto-Novo) 7.2 7.3 7.4 7.2 6.8 6.5 7.2 7.6 6.8 6.9 6.5 6.5 5.3 4.6 Ijebu 7.0 7.1 7.0 6.9 6.7 6.4 6.8 7.4 6.8 7.0 6.5 6.6 4.8 4.8 5.2 Ekiti 7.2 7.3 7.2 7.2 6.8 6.6 7.0 7.6 6.7 7.0 6.6 6.6 5.1 5.1 5.7 4.7 Ile-Ife 7.2 7.3 7.2 7.1 6.9 6.7 7.0 7.5 6.8 7.0 6.5 6.5 5.5 5.1 5.7 5.3 5.7 Yoruba (Ibadan) 7.3 7.4 7.3 7.3 6.9 6.7 7.2 7.4 6.9 7.1 6.6 6.6 6.0 5.0 6.3 5.8 6.2 5.6 Oyo 7.4 7.4 7.4 7.4 6.9 6.8 7.0 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 7.5 7.5 7.4 7.4 6.9 6.7 7.5 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 7.3 7.3 7.4 7.3 6.8 6.7 7.4 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 6.5 6.6 6.6 6.4 6.1 5.7 5.9 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 Nago (S) (Kétou) 6.3 6.5 6.4 6.3 6.0 5.8 6.4 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 4.6 Nago (S) (Pobè) 6.3 6.5 6.4 6.4 6.0 5.7 6.4 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 5.0 4.5 Ije 6.9 7.0 7.0 6.9 6.2 6.3 7.0 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 6.4 6.4 6.4 Kura (Awotébi) 6.9 6.9 7.0 6.9 6.2 6.2 6.9 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 6.4 6.4 6.4 4.2 Kura (Partago) 7.7 7.7 7.8 7.7 7.0 7.0 7.7 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 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 Ana (Sokodé) 65 64 66 64 63 65 71 60 Nago (N) (Kambolé) 59 58 59 57 56 58 63 56 72 Nago (N) (Manigri) 59 56 59 57 52 59 69 54 61 67 Cabe (Tchaourou) 54 52 54 51 47 55 63 50 58 64 87 Cabe (Savè) 63 62 63 60 58 65 65 59 56 52 60 56 Ijesha 58 58 61 60 56 63 66 55 54 51 63 60 80 Yoruba (Porto-Novo) 53 52 54 51 49 55 55 49 48 51 60 57 76 76 Ijebu 63 63 64 61 59 65 65 60 57 53 58 55 86 82 76 Ekiti 60 60 63 58 56 63 63 57 57 51 54 54 80 79 70 89 Ile-Ife 51 53 54 53 47 52 60 50 50 51 61 59 75 76 78 78 75 Yoruba (Ibadan) 58 55 59 57 55 59 61 58 50 48 56 54 76 78 70 79 73 72 Oyo 52 52 54 49 46 53 58 50 49 46 56 56 72 71 66 77 72 71 74 Egba 54 52 56 53 51 55 57 53 51 46 53 50 68 68 60 77 72 67 63 63 Ondo 55 56 55 52 49 57 57 51 46 42 50 50 71 71 65 75 73 65 66 63 69 Owo 59 59 58 58 55 62 67 56 55 52 61 59 72 79 67 75 69 66 70 69 61 61 Nago (S) (Kétou) 59 56 61 60 58 62 60 54 50 50 60 53 70 71 58 68 63 59 66 63 61 55 75 Nago (S) (Pobè) 59 60 60 59 57 67 63 55 56 54 60 55 65 71 58 67 64 58 62 60 58 58 75 75 Ije 45 41 42 41 46 44 43 42 48 51 48 45 41 40 46 43 38 45 36 40 38 37 42 42 43 Kura (Awotébi) 51 47 48 47 52 50 48 47 48 47 44 42 49 48 43 50 46 43 45 44 44 43 48 47 45 77 Kura (Partago) 40 37 40 37 36 37 37 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 Nago (S) (Kétou) 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 5.6 Nago (S) (Pobè) 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 5.6 5.6 Ije 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 6.4 6.4 6.4 Kura (Awotébi) 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 6.4 6.4 6.4 5.4 Kura (Partago) 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 6.5 6.7 6.6 6.6 6.8 Mokole

168

Appendix N. Ede phrase list: French phrases

Language (dialect) name: Alternative name: Place: Researcher: Informant(s): (Age: ) Native village

1. Il tomba (hier). 2. L’enfant tomba. 3. Il est en train de tomber. 4. Il tombera (va tomber). 5. Qui va tomber? L’enfant va tomber. 6. Est qu’il est tombé? Non, il n’est pas tombé. 7. Si (quand) il tombe, dis-le-moi. 8. S’il était tombé, il serait blessé (mais il n’est pas tombé). 9. Ne tombe pas! 10. Il a mangé (quelque nourriture) (hier). 11. Il est en train de manger (quelque nourriture). 12. Il mangera (va manger) (quelque nourriture). 13. Est ce qu’il est en train de manger? Non il n’est pas en train de manger. 14. Est ce qu’il est en train de manger? Il est en train de manger le poisson. 15. Si (quand) il mange le poisson, dis-le-moi. 16. S’il avait mangé le poisson, ça aurait été bon (mais il ne l’a pas fait). 17. Mange le poisson! 18. Mange ce poisson-ci! 19. Ne mange pas la viande! 20. Ne mange pas cette viande là! 21. Ne mange pas la viande en question! 22. Cet enfant-ci veut manger le poisson. 23. Il va manger les poissons. 24. Cet enfant-là (l’autre enfant) va manger la viande. 25. Il va manger toute la viande (tous les morceaux). 26. Qui est tombé? L’enfant en question est tombé. 27. Qui est tombé? Plusieurs enfants sont tombés. 28. Voici une maison. 29. Voici la maison de l’enfant en question. 30. Voici une marmite de fer. 31. Voici quelques marmites. 32. Voici quelques marmites de fer. 33. C’est ma marmite. 34. C’est la marmite de ma mère. 35. Il a cassé la marmite. 36. La marmite est cassée. 37. 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 ó shubú ná àná

Ica ó shubú nɔɔnɔ

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 ɔná

Ijebu ó shubú lá àná

Ijesha ó shubú lá àná

Ile-Ife ó shubú lá àná

Kura (Alédjo-Koura) ó shú nɔna

Mokole í cukú

Moretan ó shubú n oná

Nago (N) (Kambolé) ó shubú ɔná

Nago (N) (Manigri) ó shubú ɔná

Nago (S) (Kétou) ó shubú lɔ ɔná

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 ɔ shubú

Boko madé ɛ shubú

Cabe (Savè) ɔmɔ ɔ shubú

Cabe (Tchaourou) ɔmɔ ɔshubú

Egba ɔmɔ okurin shubú

Ekiti ɔma náa shubú

Ica ɔmɔ shubú

Idaca ɔma ɔ shubú

Ifè (Akparè) ɔma ɛ shubú

Ifè (Atakpamé) madé shubú

Ifè (Tchetti) oma shubú

Ije ɔma shubú

Ijebu ɔmɔ okùrɛn yìí shubú

Ijesha ɔmɔ okũrin náa shubú

Ile-Ife ɔmɔ okùrin náashubú

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 ɔma okùrin náaó shubú

Oyo ɔmɔdé yìí shubú

Yoruba (Ibadan) ɔmɔ okùrin náa shubú

Yoruba (Porto-Novo) ɔmɔ náa 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 ɔwɔ

Ijebu ó fɛ shubú

Ijesha ó shubú

Ile-Ife ó shubú

Kura (Alédjo-Koura) ń wɛrɛ 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 kpɛ 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) nɛɛ bò kó shubú? madé ɔ bò kó shubú

Boko nɛɛ ná kó shubú? ɔmɔ ɛ ná kó shubú

Cabe (Savè) le ń kó shubú? ɔmɔ ń kó shubú

Cabe (Tchaourou) lèé ń kó shubú? ɔmɔ nɛ ń kó shubú

Egba tani fɛ shubú? ɔmɔ ok urin ma shubú

Ekiti tani ó shubú? ɔma náa shubú

Ica lèé ń kó shubú? ɔmɔ ń kó shubú

Idaca lèé ɛ kó shubú le? ɔma ɔ ɛ kó shubú

Ifè (Akparè) nɛɛ bò kó shubú? madé bò kó shubú

Ifè (Atakpamé) nɛɛ ná kó shubú? madé ná kó shubú

Ifè (Tchetti) nɛɛ kó shubú? oma kó shubú

Ije èsí má shubú? ɔma á shubú

Ijebu èsí á shubú? ɔmɔ okùrɛn á shubú

Ijesha tani yóò shubú? ɔmɔ okṹrin náa óò shubú

Ile-Ife èsí ló ma shubú? ɔmɔ okùrin ló ma shubú

Kura (Alédjo-Koura) ó shú dáa? àyi kàsì shuda

Mokole yoi á cukú? amaṹ á nà kú cukú

Moretan nɛɛ 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 fɛ 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 náa

Oyo tani yóò / yíò shubú? ɔmɔ náa yíò / yóò shubú

Yoruba (Ibadan) tani ó má shubú? ɔma okùrin náa ó máa shubú

Yoruba (Porto-Novo) tani ó shubú? ɔmɔ náa 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) ǹjɛ 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 ǹjɛ 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) ǹjɛ ó shubú? húṹ kò shubú

Ije ǹjɛ ó shubú? áàhán, kò shubú

Ijebu shé ó shubú? urɔ kè shubú

Ijesha shó shubú? iirɔ kò shubú

Ile-Ife shé ó shubú bá ɛ? rárá o mà shubú

Kura (Alédjo-Koura) ó shú dáa? àyi kàsì shuda

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? irɔ, èè shubú

Owo ó dè shubú? èé, è shubú

Oyo ǹjɛ ó shubú? rárá o kò shubú

Yoruba (Ibadan) shé ó shubú? rárá kò shubú

Yoruba (Porto-Novo) ǹjɛ ó shubú? irɔ, kò shubú

175

Phrase 7: Si (quand) il tombe, dis-le-moi.

Ana (Sokodé) bó shubú, kà fɔ fú mi

Boko bó shubú fɔ fú mi

Cabe (Savè) bí ó shubú, sɔɔ mi

Cabe (Tchaourou) bóó shubú, sɔ ɔ mi

Egba tó bá shubú, sɔ fṹ mi

Ekiti tó bá shubú, fi mí wí

Ica bɛ ó shubú, fɔ fú mi

Idaca bójí ó shubú, wií fú m

Ifè (Akparè) bí ó shubú, fɔ fú mi

Ifè (Atakpamé) shí ó shubú fɔ fú mi

Ifè (Tchetti) bójó shubú, fɔ ɔ mi

Ije ló bó shubú, iya sɔ ɔ mi

Ijebu kó bá shubú, sɔ fú mi

Ijesha tó bá shubú, á bá fara kpa (shùgba kò shubú)

Ile-Ife bó bá shubú, ko fu wamì

Kura (Alédjo-Koura) bóó shu, kà fú m

Mokole bìí í cukú, sɔɔ m

Moretan bí ó shubú, fɔ fú mi

Nago (N) (Kambolé) bó subú ni, fɔ fú mi

Nago (N) (Manigri) bí ó subú, fɔ fu mi

Nago (S) (Kétou) bó bá shubú, sɔ ɔ mi

Nago (S) (Pobè) bó bá shubú, sɔ ɔ mi

Ondo tó bá shubú, dùwà mí

Owo bó shubú, fi wa mi

Oyo tó bá shubú, wá sɔ fṹ mi

Yoruba (Ibadan) tí ó bá shubú, jɛ 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) (shɛ 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 tó bá ti shubú, à ti fara kpa (shùgbɔ kò shubú)

Ekiti tó bá jɛ ó ti shubú, ó bá mú ara kpa (shùgbɔ èè shubú)

Ica báshi ní ó shubú, bá kpara

Idaca bójí ó ti shubú, ɛ kó ti bara bàjɛ (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

Ijebu kó bá shubú ara rɛ bá ti bó (shùgbɔ kè è shubú)

Ijesha tó bá ti shubú, á bá fara kpa (shùgba kò shubú)

Ile-Ife bó bá shubú ara ɛ á ti bó (shùgbɔ kò shubú)

Kura (Alédjo-Koura) bó bá shu, ó bá kpa ú, àma kàa shu

Mokole bìí jɛ í cukú ó, nà kú mɛɛ

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 jɛ nó shubú à bá kpara

Nago (N) (Manigri) bí ó se ní ó subú, ǹ kó kpaa, àmá kò subú

Nago (S) (Kétou) ɔ bá ti shubú ni, ɛ ti fi ara kpa (àmɔ 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)

Owo è bá shubú, è bá fara kpa (shùgbɔ è shubú)

Oyo tó bá shubú ni kí bá fara kpa (shùgbɔ kò shubú)

Yoruba (Ibadan) bá jí kpé ó ti shubú, a má ti fara kpa (shùgbɔ kò shubú)

Yoruba (Porto-Novo) tí ó bá ti shubú, ìbá fi ara kpa (shùgbɔ kò shubú)

177

Phrase 9: Ne tombe pas!

Ana (Sokodé) má shubú

Boko máã shubú

Cabe (Savè) mɔ shubú

Cabe (Tchaourou) mɔɔ shubú

Egba máã shubú

Ekiti mɔɔ shubú o

Ica máã shubú

Idaca máã shubú

Ifè (Akparè) máã shubú

Ifè (Atakpamé) máã shubú

Ifè (Tchetti) máã shubú

Ije mɔ shubú o

Ijebu mɔ shubú

Ijesha mɔ / má shubú

Ile-Ife mɔ shubú

Kura (Alédjo-Koura) má shu

Mokole máã cukú

Moretan máã shubú

Nago (N) (Kambolé) má subú / mɔ shubú

Nago (N) (Manigri) máã shubú

Nago (S) (Kétou) mɔ 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).

Ana (Sokodé) ó jɛ iyε nɔná

Boko ó jɛ iyε 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

Ifè (Akparè) ó jɛ iyε nɔná

Ifè (Atakpamé) ó jɛ-yε / jɛ iyε

Ifè (Tchetti) ó jɛ iya ka nɔná

Ije ó jɛun ɔɔná

Ijebu ó jɛun lá àná

Ijesha ó jɛun lá àná

Ile-Ife ó ti jɛun

Kura (Alédjo-Koura) ó jɛ ɔjɛ nɔna

Mokole í jɛ

Moretan ó jɛ iyε noná

Nago (N) (Kambolé) ó jìjɛ ɔná

Nago (N) (Manigri) ó jìjɛ

Nago (S) (Kétou) ó jɛ ka lɔ ɔná

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 iyε

Boko ó wà jɛ iyε

Cabe (Savè) ń wà ń jɛun lɔwɔ

Cabe (Tchaourou) ó wà ń jɛ ɔkà lɔwɔ

Egba ó ń jɛun

Ekiti ó jɛun bɛɛ

Ica ń wà ń jɛun / ń jɛun

Idaca ó wà jɛun

Ifè (Akparè) ó wà jɛ iyε

Ifè (Atakpamé) ó wà jɛ-yε / jɛ iyε

Ifè (Tchetti) ɔɔ jɛ jìjɛ ka

Ije ń jɛun ɔwɔ

Ijebu ó má jɛun bɛ

Ijesha báàyí ó ń jɛun lɔwɔ / dájúu ó jɛun ó jɛun lɔwɔ

Ile-Ife ó máà jɛun

Kura (Alédjo-Koura) ń wɛrɛ ń jɛ

Mokole í wa sí kú jɛ

Moretan ó wà jɛ iyε

Nago (N) (Kambolé) á jìjɛ lɔwɔ / á jìjɛ kã

Nago (N) (Manigri) áà jìjɛ

Nago (S) (Kétou) ń jɛun nka lɔwɔ

Nago (S) (Pobè) ń jɛun lɔwɔ ni

Ondo ké jɛun gbe

Owo é jɛun

Oyo ó ń jɛun lɔwɔ

Yoruba (Ibadan) ó ń jɛ ońjɛ lɔwɔ

Yoruba (Porto-Novo) ó ń jɛun

180

Phrase 12: Il mangera (va manger) (quelque nourriture).

Ana (Sokodé) ó kó jɛ iyε

Boko ná kó jɛ iyε

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) ná kó jɛ iyε

Ifè (Atakpamé) ná kó jɛ-yε / jɛ iyε

Ifè (Tchetti) ɔ kɔ jɛ jíjɛ ka

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 iyε

Nago (N) (Kambolé) ń kó wá jìjɛ / ń kó jìjɛ

Nago (N) (Manigri) ń kó jìjɛ

Nago (S) (Kétou) óõ jɛ nka

Nago (S) (Pobè) áà jɛun

Ondo á jɛun tó bá yá

Owo è bá kpɛr ɛ a dè jɛun

Oyo yíò jɛ ǹjɛ kε

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.

Ana (Sokodé) ó wà jɛ iyε ε ? òò, kò wà jɛ iyε

Boko ó wà jɛ iyε ε ? òò, kò wà jɛ iyε

Cabe (Savè) ń wà ń jɛun lɔwɔ ni jɔ? húùṹ, kò ń jɛun lɔwɔ

Cabe (Tchaourou) ǹjɛ ń wà ń jɛ ɔkà ni? húùṹ kò ń jɛ ɔkà

Egba shó ń jɛun? kò jɛun rárá

Ekiti shó jɛun? irɔ, èè jɛun

Ica ǹjɛ ń jɛun? húùṹ kò jɛun

Idaca ó ka wà jɛun ni? húùṹ kò wà jɛun

Ifè (Akparè) ó wà jɛ iyε ε ? òò, kò wà jɛ iyε

Ifè (Atakpamé) ó wà jɛ-yε ε ? òò, kò wà jɛ-yε

Ifè (Tchetti) ǹjɛ ní ɔ jɛ iya ni? húùṹ kò jɛ iya ka

Ije ǹjɛ o ni jɛ ɔwɔ? ɛε hε , kò she no n jɛ

Ijebu shé ó fɛ jɛun? urɔ, kè jɛun

Ijesha shó jɛun? rárá, kò jɛun

Ile-Ife shó ń jɛun? rárá, ó ma jɛun

Kura (Alédjo-Koura) ń wɛrɛ ń jɛ ɛ? ààye, kàá wɛrɛ ń jɛ

Mokole xéè mà í wa sí kú jɛ ɛ? àáwo, kù wa sí kú jɛ

Moretan ó wà jɛ iyε ε ? òò, kò wà jɛ iyε

Nago (N) (Kambolé) ń dibɛɛ á jìjɛ lɔwɔ áà? wɔwɔ kɔ jìjɛ / á jìjɛ ɛ? wòwó, kàá jìjɛ

Nago (N) (Manigri) ɔ kɔɔ wà ń kí jìjɛ ɛ? ààyí kò jìjɛ ó

Nago (S) (Kétou) kí ń jɛun lɔwɔ ni? ǹhṹ kò jɛun

Nago (S) (Pobè) shé ń jɛun lɔwɔ ni? ìhṹ, kɔ jɛun lɔwɔ

Ondo é jɛun? irɔ, è jɛun

Owo shé ń jɛun? ǹhṹ, è jɛun

Oyo ǹjɛ ó jɛun lɔwɔ? rárá o, kò jɛun lɔwɔ

Yoruba (Ibadan) shé ó ń jɛun? rárá, kò jɛun

Yoruba (Porto-Novo) ǹjɛ ó ń jɛun lɔwɔ? irɔ kò jɛun lɔwɔ

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 ɔ jɛ ná? ó jɛ ɛjã

Ije kí ń jɛ ɔwɔ? ń jɛ ɛja ɔwɔ

Ijebu kó fɛ jɛ? ó fɛ 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 wɛrɛ jɛ ni? ń wɛrɛ ń jɛ ijã

Mokole mímìĩ i wa sí kú jɛ? í wa sí kú jɛ cɛε

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 lɔwɔ? ń jɛ ɛja lɔwɔ

Nago (S) (Pobè) ké ń jɛ lɔwɔ? ń jɛ ɛja lɔwɔ

Ondo ké jɛ? é jɛ ɛja

Owo ké ń jɛ? é jɛ ɛja

Oyo kíni ó ń jɛ lɔwɔ? ó ń jɛ ɛja

Yoruba (Ibadan) kíni ó ń jɛ? ó ń jɛ ɛja

Yoruba (Porto-Novo) kí ni ó ń jɛ lɔwɔ? ó ń jɛ ɛja

183

Phrase 15: Si (quand) il mange le poisson, dis-le-moi.

Ana (Sokodé) shó wà jɛ ɛjã tútù, fɔ fú mi

Boko bó wà jɛ ɛjã, fɔ fú mi

Cabe (Savè) bí ó jɛ ɛjã, sɔ ɔ mi

Cabe (Tchaourou) bí ń jɛ ɛjã, sɔ ɔ mi

Egba shó bá jɛ ɛja, sɔ fu mi

Ekiti tó bá jɛ ɛja, wí fí mi o

Ica bɛ ń jɛ ɛjã, fɔ fú mi

Idaca bójí ó jɛ ɛjã, wí u fú m

Ifè (Akparè) bí ó jɛ ɛjã, fɔ fú mi

Ifè (Atakpamé) shí ó jɛ ɛjã, fɔ fú mi

Ifè (Tchetti) bójɛ ní ɔ jɛ ɛjã, fɔ fú mi

Ije bó bá jɛ ɛja íya sɔ ɔ 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 wɛrɛ jɛ ijã, ka fú m

Mokole bìí í jɛ cɛε , sɔɔ m

Moretan bí ó jɛ ɛjã, fɔ fú mi

Nago (N) (Kambolé) bí á jɛ ɛjã, fɔ fú mi

Nago (N) (Manigri) bí á jɛ ɛjã, fɔ fu mi

Nago (S) (Kétou) ó bá jɛ ɛja, sɔ ɔ mi

Nago (S) (Pobè) ɔbá jɛ ɛja, sɔ ɔ mi

Ondo dé bá jɛ ɛja, dùwá mi

Owo é bá jɛ ɛja, fi wa mí

Oyo tó bá ń jɛ ɛja, sɔ fṹ mi

Yoruba (Ibadan) tí ó bá jɛ ɛja, jɛ 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).

Ana (Sokodé) shó (shí) jɛ ɛjã, nákó sà (mɛɛ kò sh é)

Boko bó jɛ ɛjã, ó bá sa (wàà kò she é)

Cabe (Savè) bí ɛja ló jɛni, àbá dáã

Cabe (Tchaourou) bójɛ ní ɛja ló jɛ, àbá dáã

Egba shó bá ti jɛ ɛja, ó ba dáã (shùgbɔ, kò jɛ ɛ)

Ekiti shó bá jɛ ɛja, à bà dára (èè jɛ ɛ)

Ica báshi ní ó ti jɛ ɛjã, bá sɔ (àmá kò jɛ ɛ)

Idaca bójí ó ti jɛ ɛjã, ɛ kó ti sa (àmá kò jɛ ú)

Ifè (Akparè) ó bá jɛ ɛjã, ó bá sa (wà kò she é)

Ifè (Atakpamé) shí ó jɛ ɛjã, ó ná kó sa (dàǹké, kò she é)

Ifè (Tchetti) bó ti jɛ ní ó jɛ ɛjã, ó má sa (àmá kò jɛɛ)

Ije bó bá jɛ ɛja rí, á dáã (àmá kò she é)

Ijebu kó bá ti jɛ ɛja, ɛ bá dára (shùgbɔ kè jɛ ɛja)

Ijesha tó bá jɛ ó ti jɛ ɛja, á dára (shùgba, kò jɛ ɛja)

Ile-Ife bó bá jɛ ɛja, á ti rɛ dára bɛɛ (shugbɔ ɛ ti rɛ jɛ ɛja)

Kura (Alédjo-Koura) bɔ bá shá jɛ ijã, ɔ bá shá sara (àmá kàá she bɛɛ)

Mokole bìí tàkò í jɛ cɛε wó, á jɛ mí jììdá

Moretan ó bá jɛ ɛjã, ó bá sa (ó di kò jɛ ɛ)

Nago (N) (Kambolé) bí á jɛ ejã, ń kó sìa (àmá kò se ú)

Nago (N) (Manigri) bi ó jɛ ijã, a má dɔ (àmá kò se ú)

Nago (S) (Kétou) bí ó bá jɛ ɛja ni, ɛε ti dáã (àmá kò jɛ ɛ)

Nago (S) (Pobè) óbá ti jɛ ɛjã ni, áà ti dára (àmá kò she é)

Ondo dé bá sì jɛ ɛja, a bá sa ( ké tí jɛ ɛja)

Owo dèbá jɛ ɛja, è bá shɛ (shùgbɔ è jɛ ɛja)

Oyo tó bá jɛ ɛja kí bá dára (shùgbɔ, kò jɛ ɛ)

Yoruba (Ibadan) tí ó bá ti jɛ ɛja, è bá dára (shùgbɔ, jɛ ɛ)

Yoruba (Porto-Novo) tí ó bá jɛ ɛja, ìbá dára (shùgbɔ, kò jɛ ɛ)

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 cɛε

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 bɛ

Cabe (Savè) jɛ ɛja yèéí

Cabe (Tchaourou) jɛ ɛja yèéí

Egba jɛ ɛja yìí

Ekiti jɛ ɛja yɛ

Ica jɛ ɛja yèé

Idaca jɛ ɛja yèéí

Ifè (Akparè) jɛ ɛjã yèé bɛ

Ifè (Atakpamé) jɛ ɛjã yèé bɛ

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 íyɛ

Mokole máà jɛ cɛε nhε

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) mɔɔ jɛ ɛε

Cabe (Tchaourou) mɔɔ jɛ ɛε

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 ɛra ɔwu

Ijesha má sì jɛ ɛrã

Ile-Ife máã jɛ ɛrã o

Kura (Alédjo-Koura) máa jɛ ɛrã

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 yε

Boko máã jɛ ɛrã yɛ

Cabe (Savè) mɔɔ jɛ ɛε yénε

Cabe (Tchaourou) mɔɔ jɛ ɛε ɔnɔ nɛ

Egba má jɛ ɛrã yε

Ekiti máã jɛ ɛrã yε

Ica máã jɛ ɛrã yɛ

Idaca máã jɛ ɛrã yɛ

Ifè (Akparè) máã jɛ ɛrã yε yε

Ifè (Atakpamé) máã jɛ ɛrã yɛ / máã jɛ ɛrã yèé bɛ

Ifè (Tchetti) máã jɛ ɛrã yɛ

Ije má jɛ ɛrã yèéí o

Ijebu máã jɛ ɛrã yɛ

Ijesha má sì jɛ ɛrã yε

Ile-Ife máã jɛ ɛrã yɛ

Kura (Alédjo-Koura) máa jɛ ɛrã íbà

Mokole máã na jɛ iŋa òhε

Moretan máã jɛ ɛrã yɛ

Nago (N) (Kambolé) má jɛ ehã yɛ / má jɛ eyã yèé

Nago (N) (Manigri) máã jɛ iã yɛɛ

Nago (S) (Kétou) má jɛ ɛrã yèéi núùhṹ

Nago (S) (Pobè) má jɛ ɛrã yε

Ondo máã jɛ ɛrã yɛ

Owo máã jɛ ɛrã yɛ

Oyo má jɛ ɛrã yìí

Yoruba (Ibadan) máã jɛ ɛrã yɛ

Yoruba (Porto-Novo) má jɛ ɛrã yε

189

Phrase 21: Ne mange pas la viande en question!

Ana (Sokodé) má jɛ ɛrã yèé à fɔ fɛ

Boko máã jɛ ɛrã yèé à fɔ ɛ

Cabe (Savè) mɔɔ jɛ ɛε yèé à kpeí

Cabe (Tchaourou) mɔɔ jɛ ɛε ńnɛ

Egba má jɛ ɛrã tí mo ti sɔ ń kpa ɛ

Ekiti máã jɛ ɛrã kã wí ní yε o

Ica máã jɛ ɛrã yèé à bá fɔ ɔ ɛ

Idaca máã jɛ ɛra ɔ

Ifè (Akparè) máã jɛ ɛrã yèé à kperí ɛ

Ifè (Atakpamé) máã jɛ ɛrã yèé à fɔ ɔ ɛ

Ifè (Tchetti) máã jɛ ɛrã yèé à bá fɔ ɔ

Ije má jɛ ɛrã yèéí à ń sɔrɔ ɛ o

Ijebu máã jɛ ɛra ɔwu

Ijesha má sì jɛ ɛrã tí a ti sɔ ní kpa rɛ

Ile-Ife máã jɛ ɛrã o tí mo wí yε

Kura (Alédjo-Koura) máa jɛ ɛrã ísá à fɔ báà

Mokole máã na jɛ iŋa èyí à fa ńbɛ

Moretan máã jɛ ɛrã yèé à bá fɔ á

Nago (N) (Kambolé) má jɛ ehã yèé à fɔ ɔ ɛ

Nago (N) (Manigri) máã jɛ iã yɛɛ, máã jɛ iã yèé a fɔ ɛ

Nago (S) (Kétou) má jɛ ɛrã yèé à ti sɔ

Nago (S) (Pobè) má jɛ ɛrã yé mò sɔ ɔ wɛ fɛ náa

Ondo máã jɛ ɛrã yèé nì ã

Owo máã jɛ ɛrã yèé è wí kpa ɛ

Oyo má jɛ ɛrã tí a sɔrɔ rɛ lɛka

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 jɛ ó bò kó jɛ ɛja tútù

Boko ɔmɔ yèé á wò kó jɛ ɛjã

Cabe (Savè) ɔmɔ yèéí bi kó jɛ ɛja

Cabe (Tchaourou) ɔmɔ ńnɛ bi kó jɛ ɛja

Egba ɔmɔ okurĩ fɛ jɛ ɛja

Ekiti ɔma á fɛ jɛ ɛja yɛ

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 bɛ wà wò kó jɛ ɛjã

Ije ɔmɔ yèé bí ɛjã ní wù ń jɛ

Ijebu ɔmɔ okùrε fɛ jɛ ɛja

Ijesha ɔmɔ okurĩ yìí fɛ jɛ ɛja

Ile-Ife ɔmɔ okùrĩ yìí fɛ jɛ ɛja

Kura (Alédjo-Koura) mání iyɛ ń bìsíkí jɛ ijã

Mokole ama ǹhε wá bi kú jɛ cɛε

Moretan madé yèé wà wò kó jɛ ɛjã

Nago (N) (Kambolé) ɔma yɛ á kó jɛ ejã

Nago (N) (Manigri) madé yèé á wò kó jɛ ijã

Nago (S) (Kétou) ɔmɔ ɔkurĩ yí lí bí fɛ jɛ ɛja

Nago (S) (Pobè) ɔmɔ yéí fɛ jɛ ɛja

Ondo ɔma ní fɛ jɛ ɛja

Owo ɔmɔdé okùrĩ yìí ó fɛ jɛ ɛja

Oyo ɔmɔ yìí fɛ jɛ ɛja

Yoruba (Ibadan) ɔmɔ okùrĩ yìí fɛ jɛ ɛja

Yoruba (Porto-Novo) ɔmɔ yìí fɛ jɛ ɛja

191

Phrase 23: Il va manger les poissons.

Ana (Sokodé) ó bò kó jɛ ɛjã ŋa

Boko ó kó jɛ ɛja wa a

Cabe (Savè) ó bi kó jɛ ɛja

Cabe (Tchaourou) ń kó jɛ ɛja wèénɔ ɔ

Egba á jɛ ɛja kpúkpɔ

Ekiti á jɛ ɛja kpakpɔ

Ica ń kó wá jɛ ɛja ɔ / ń kó jɛ ɛja ɔ

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 àwɔ ɛja

Ijebu á jɛ ɛja kpíkpɔ

Ijesha yíò / yóò jɛ ɔkpɔlɔkpɔ ɛja

Ile-Ife á jɛ ɔkpɔlɔkpɔ ɛja

Kura (Alédjo-Koura) ńǹ jɛ ijã ŋa

Mokole á nà kú jɛ cɛε 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 kɔ jɛ ijã yã

Nago (S) (Kétou) ó fɛ jɛ àwɔ ɛja

Nago (S) (Pobè) áà jɛ ɛja wã náa

Ondo á jɛ ɛja ɔ kpɔ

Owo á jɛ ɛja yò jé

Oyo yíò / yóò jɛ ɛja

Yoruba (Ibadan) ó máa jɛ ɔkpɔlɔkpɔ ɛja

Yoruba (Porto-Novo) yóò jɛ ɛja wɔ

192

Phrase 24: Cet enfant-là (l’autre enfant) va manger la viande.

Ana (Sokodé) madé yèé jɛ ó kó jɛ ɛrã

Boko ɔmɔ yε ná kó jɛ ɛrã

Cabe (Savè) ɔmɔ ɔ nɛ ó bi kó jɛ ɛε

Cabe (Tchaourou) ɔmɔ ńnɛ ń kó jɛ ɛε

Egba ɔmɔ yε á jɛ ɛrã

Ekiti ɔma náa ájɛ ɛrã

Ica ɔmɔ yɛ ń kó jɛ ɛrã

Idaca ɔma yɛ ɛ kó jɛ ɛrã

Ifè (Akparè) ɔmɔ yε ó kó jɛ ɛrã

Ifè (Atakpamé) ɔmɔ yɛ ná kó jɛ ɛrã

Ifè (Tchetti) ɔma yɛ bò kó jɛ ɛrã

Ije ɔmɔ yèé bɛ á jɛ ɛrã

Ijebu ɔmɔ okùrε yíìyìí á jɛ ɛrã

Ijesha ɔmɔ okurĩ yóò jɛ ɛrã

Ile-Ife ɔmɔ okùrĩ náa á jɛ ɛrã

Kura (Alédjo-Koura) mání ìyɛ ńǹ jɛ ɛrã

Mokole ama ǹhε á nà kú jɛ iŋa

Moretan madé á wà wò kó jɛ ɛrã

Nago (N) (Kambolé) ɔma yɛ ń kó jɛ ehã / eyã

Nago (N) (Manigri) madé yɛɛ ń kó jɛ iã

Nago (S) (Kétou) ɔmɔ yèéi ɛɛ jɛ ɛrã

Nago (S) (Pobè) ɔmɔ yε áà jɛ ɛrã

Ondo ɔma náa á jɛ ɛrã

Owo ɔmɔdé yèé bɛ á jɛ ɛrã

Oyo ɔmɔ tó wà lɔkaka yìí yíò / yóò jɛ ɛrã

Yoruba (Ibadan) ɔmɔ okùrĩ yɛ máa jɛ ɛrã

Yoruba (Porto-Novo) ɔmɔ yε yóò jɛ ɛrã

193

Phrase 25: Il va manger toute la viande (tous les morceaux).

Ana (Sokodé) ó kó jɛ ɛra a kpóó

Boko ó kó jɛ ɛra a kpóó

Cabe (Savè) ó bi kó jɛ gbogbo ɛε

Cabe (Tchaourou) ń kó jɛ gbogbo ɛε ńnɛ

Egba á jɛ gbogbo ɛrã

Ekiti á jɛ gbogbo ɛrã

Ica ń kó jɛ gbogbo ɛrã / ń kó jɛ gúdú-gúdú ɛrã

Idaca ɛ kó jɛ ɛra ɔ kpóó

Ifè (Akparè) ó kó jɛ ɛra a kpóó

Ifè (Atakpamé) ó kó jɛ ɛra a kpóó / ń kó jɛ ɛrã kpóó

Ifè (Tchetti) ó bò kó jɛ ɛra ɔ kpóó

Ije á jɛ gbogbo ɛrã náa

Ijebu á jɛ gbogbo ɛra ɔwu

Ijesha yíò / yóò jɛ gbogbo ɛrã náa

Ile-Ife á jɛ gbogbo ɛra ɛ kpátá-kpátá

Kura (Alédjo-Koura) ńǹ jɛ ɛrã íyɛ gbugbo

Mokole á nà kú jɛ iŋan féé

Moretan ó kó jɛ ɛra a 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 sɛ

Nago (S) (Pobè) áà jɛ gbogbo ɛrã náa

Ondo á jɛ gbogbo ɛrã nì

Owo á jɛ gidi ɛrã nɛɛ

Oyo yíò / yóò jɛ gbogbo ɛrã yìí

Yoruba (Ibadan) ó máa jɛ gbogbo ɛrã

Yoruba (Porto-Novo) yóò jɛ gbogbo ɛrã náa

194

Phrase 26: Qui est tombé? L’enfant en question est tombé.

Ana (Sokodé) nɛɛ shubú? madé yèé à fɔ á shubú

Boko nɛɛ shubú? ɔmɔ yèé à fɔ ɛ ó shubú

Cabe (Savè) lèé shubú? ɔmɔ ɔ nɛ ni shubú

Cabe (Tchaourou) lèé shubú? ɔmɔ ńnɛ ló shubú

Egba taní ó shubú? ɔmɔ okurĩ tí à sɔ ń kpa ɛ shubú

Ekiti èsí shubú? ɔma okùrε kɛ wí rɛ shubú

Ica lèé shubú? ɔmɔ yèé à bá fɔ ɔ ɛ nó shubú

Idaca lèé shubú u? ɔma ɔ shubú

Ifè (Akparè) nɛɛ shubú? ɔmɔ yèé à kperí ɛ shubú

Ifè (Atakpamé) nɛɛ shubú? ɔmɔ yèé à fɔ ɛ ní shubú ɛ

Ifè (Tchetti) nɛɛ shubú? ɔma yèé à bá fɔ á shubú

Ije èsí ń shubú? ɔmɔ yèé á ń sɔrɔ ɛ ló shubú

Ijebu èsí shubú? ɔmɔ okùrε nílɔ shubú

Ijesha taní ó shubú? ɔmɔ okurĩ tí a sɔrɔ ní kpa rɛ ó shubú

Ile-Ife èsí ló shubú? ɔmɔ okùrĩ tá a wí lɔka ló shubú nì

Kura (Alédjo-Koura) ìsí ní shú ni? mání yɛ à ǹ fɔ báà ni shu

Mokole yoi í cukú? ama n yèé à faa n í cukú

Moretan nɛɛ shubú? madé á shubú

Nago (N) (Kambolé) èsí subú? ɔma yɛ subú

Nago (N) (Manigri) èsí subú? ɔma yèé a fɔ ɛ ó subú

Nago (S) (Kétou) lèé ó shubú? ɔmɔ kɛ ló shubú

Nago (S) (Pobè) lòó shubú? ɔma náa ló shubú

Ondo èsí shubú? ɔma yɛ á ni ti shubú

Owo kè shubú? ɔmɔdé okùrĩ yòó hε ni ó shubú

Oyo taní ó shubú? ɔmɔ tí a sɔrɔ rɛ òũ ló shubú

Yoruba (Ibadan) taní ó shubú? ɔmɔ okùrĩ tí à ń sɔrɔ ní kpa ɛ ló shubú

Yoruba (Porto-Novo) taní ó shubú? ɔmɔ náa nó shubú

195

Phrase 27: Qui est tombé? Plusieurs enfants sont tombés.

Ana (Sokodé) nɛɛ shubú? madé ã kpɔ shi shubú

Boko nɛɛ shubú? madé ã kpóó shubú

Cabe (Savè) lèé shubú? ɔmɔ kpúkpɔ ló shubú

Cabe (Tchaourou) lèé shubú? kpíkpɔ ɔmɔ wèénɔ ɔ ló shubú

Egba taní ó shubú? ɔmɔ okurĩ kpúkpɔ shubú

Ekiti èsí shubú? ɔma okùrε kpíkpɔ rɛ shubú

Ica lèé shubú? kpúkpɔ ɔmɔ wɔ ni ɔ shubú

Idaca lèé shubú u? ɔma kpíkpɔ shubú

Ifè (Akparè) nɛɛ shubú? ɔmɔ kpíkpɔ shubú

Ifè (Atakpamé) nɛɛ shubú? ɔmɔ ɔ kpíkpɔ shubú

Ifè (Tchetti) nɛɛ shubú? kpíkpɔ oma ã shubú

Ije èsí ń shubú? ɔmadé ã kpúkpɔ ló shubú

Ijebu èsí shubú? ɔmɔ okùrε kpíkpɔ shubú

Ijesha taní ó shubú? ɔkpɔlɔkpɔ ɔmɔ okurĩ ló shubú

Ile-Ife èsí ló shubú? ɔkpɔlɔkpɔ ɔmɔ okùrĩ nì ló shubú

Kura (Alédjo-Koura) ìsí ní shú ni? mani ŋa ɔgbε ni shu

Mokole yoi í cukú? ama bútútú í cukú

Moretan nɛɛ shubú? madé kpíkpɔ shubú

Nago (N) (Kambolé) èsí subú? ɔma kpúkpɔ subú

Nago (N) (Manigri) èsí subú? ɔma kíkpɔ subú

Nago (S) (Kétou) lèé ó shubú? ɔmɔ kpúkpɔ ló shubú

Nago (S) (Pobè) lòó shubú? ɔma kpúkpɔ ló shubú

Ondo èsí shubú? ɔma yɛ náa shubú

Owo kè shubú? ɔmɔdé okùrĩ yèé ò jé ó shubú

Oyo taní ó shubú? ɔkpɔlɔkpɔ ɔmɔ ló shubú

Yoruba (Ibadan) taní ó shubú? ɔmɔ okùrĩ ó shubú

Yoruba (Porto-Novo) taní ó shubú? ɔkpɔlɔkpɔ ɔmɔ nó shubú

196

Phrase 28: Voici une maison.

Ana (Sokodé) wàrí ile yèé jɛ

Boko ile ka ní

Cabe (Savè) ile kε nìí

Cabe (Tchaourou) ile kε nìí

Egba ile nìí

Ekiti ile lèyí

Ica ile kɔ nìí / nlé kɔ nìí

Idaca ile ka nìí

Ifè (Akparè) rí ile ka / ile ka ní

Ifè (Atakpamé) ile ka nìí / ile ní

Ifè (Tchetti) nlé ka ní

Ije ile ka nìí

Ijebu ulé rè

Ijesha ile ló léyìí / ile ni ile yìí

Ile-Ife ile nì náa rí nì

Kura (Alédjo-Koura) wèrí kpáse

Mokole cɔ kpásε gɔ

Moretan ile ka ní

Nago (N) (Kambolé) ile ka yèé

Nago (N) (Manigri) ile ka yèé

Nago (S) (Kétou) ile ka nìí

Nago (S) (Pobè) ile ka nìí

Ondo ile yìí

Owo ile yi

Oyo ile nì

Yoruba (Ibadan) ile nìyìí nìí

Yoruba (Porto-Novo) ile ka nìí

197

Phrase 29: Voici la maison de l’enfant en question.

Ana (Sokodé) àà ile madé yèé ɔ ní

Boko ile mɔdé yèé à fɔ ɛ ní

Cabe (Savè) ile ɔmɔ ɔ nɛ nìí

Cabe (Tchaourou) ile ɔmɔ ńnɛ nìí

Egba ile ɔmɔ okurĩ yε nìí

Ekiti ile ɔma okùrε lèyí

Ica ile ɔmɔ yɛ nìí

Idaca ile ɔma ɔ nìí

Ifè (Akparè) ile madé yèé à kperí ɛ ní

Ifè (Atakpamé) ile madé yèé à fɔ ɛ ní

Ifè (Tchetti) nlé oma yèé à wí á ní

Ije ile ɔmɔ yèé à ń sɔrɔ ɛ nìí

Ijebu nlé ɔmɔ okùrε ɔwu nìí

Ijesha ile ɔmɔ okurĩ náa (ló léyìí) ni ile yìí

Ile-Ife ile ɔmɔ okùrĩ náa ní nì

Kura (Alédjo-Koura) wèrí kpáse ni mání yɛ à ǹ fɔ báà

Mokole cɔ kpásε i ama èyí à faa n

Moretan ile madé á ní / ile madé yèé à fɔ á ní

Nago (N) (Kambolé) yènì ile ɔma á ɛ

Nago (N) (Manigri) – no entry –

Nago (S) (Kétou) ile ɔmɔ kɛ nìí

Nago (S) (Pobè) ile ɔma náa nìí, ile ɔmɔ yé mò sɔ ɔ fɛ náa nìí

Ondo ile ɔma nɛ yìí

Owo ile ɔmɔdé náa yi

Oyo ile ɔmɔ ti a sɔrɔ rɛ nì

Yoruba (Ibadan) ile ɔmɔdé okùrĩ náa nìí

Yoruba (Porto-Novo) ile ɔmɔ náa nìí

198

Phrase 30: Voici une marmite de fer.

Ana (Sokodé) rí ìkòkò irε

Boko ìkòkò irĩ ka ní

Cabe (Savè) ìyɛbɛ onúĩ kε nìí

Cabe (Tchaourou) kòkò uwĩ kε nìí

Egba ìkòkò onírĩ nìí

Ekiti ùkòkò ɛrĩ nìí

Ica ìrɛbɛ irĩ kɔ nìí

Idaca ìkòkò irĩ ka nìí

Ifè (Akparè) ìkòkò irĩ ka ní

Ifè (Atakpamé) kòlòbí irĩ kã nìí / irĩ ìkòkò ní

Ifè (Tchetti) ǹkòkò nrε ka ní

Ije kòkò olúrĩ ka nìí

Ijebu ùkòkò urĩ nìí

Ijesha ìkòkò irĩ yìí

Ile-Ife kòkò / àbɔ onírĩ náa rí nì

Kura (Alédjo-Koura) wèrí kòkò dɔɔrε

Mokole cɔ cáka i ìsɔ gɔ

Moretan kòlòbí irε ka ní

Nago (N) (Kambolé) yènì kòkò iĩ

Nago (N) (Manigri) ìsasu iε ka yèé

Nago (S) (Kétou) ìkòkò irĩ ka nìí

Nago (S) (Pobè) ìkòkò olíĩrĩ ka nìí

Ondo àwò onúrε yìí

Owo ìsã olúrĩ yi

Oyo ìkòkò onírĩ nì

Yoruba (Ibadan) ìkòkò olúĩrĩ nìí

Yoruba (Porto-Novo) ìkòkò oníĩrĩ ka nìí

199

Phrase 31: Voici quelques marmites.

Ana (Sokodé) rí ìkòkò yèé ã ní

Boko ìkòkò ka a ní

Cabe (Savè) ìyɛbɛ méèló kε nìí

Cabe (Tchaourou) kòkò wèénɔ ɔ nìí

Egba ìkòkò tó kpɔ rɛpɛtɛ nìí

Ekiti ukòkò kɔ kpɔ yìí

Ica ìrɛbɛ kɔ nìí

Idaca ìkòkò ka a nìí

Ifè (Akparè) ìkòkò ka a ní

Ifè (Atakpamé) kòlòbí ka a ní / ìkòkò kã nã ní

Ifè (Tchetti) ǹkòkò ka a ní

Ije kòkò a ka nìí

Ijebu ìwɔ ùkòkò nìí

Ijesha ɔkpɔlɔkpɔ ìkòkò yìí

Ile-Ife ɔkpɔlɔkpɔ kòkò náa rí nì

Kura (Alédjo-Koura) wèrí kòkò ìkòba ŋa

Mokole cɔ cáka gɔ ŋà

Moretan kòlòbí ka a ní

Nago (N) (Kambolé) yènì kòkò bùbɔ ŋa

Nago (N) (Manigri) ìsasu bùbɔ ya yèé

Nago (S) (Kétou) ìkòkò àwɔ ka nìí

Nago (S) (Pobè) ìkòkò wa ka nìí

Ondo àwɔ kòkò yìí

Owo àwɔ ìsã yi

Oyo àwɔ ìkòkò nì

Yoruba (Ibadan) àwɔ ìkòkò nìí

Yoruba (Porto-Novo) àwɔ ìkòkò kã nìí

200

Phrase 32: Voici quelques marmites de fer.

Ana (Sokodé) rí ìkòkò irε yèé ã ní

Boko ìkòkò irĩ ka a ní

Cabe (Savè) ìyɛbɛ onúĩ méèló kε nìí

Cabe (Tchaourou) kòkò uwĩ wèénɔ ɔ nìí

Egba ìkòkò onírĩ wɔ nìí

Ekiti ukòkò ɛrĩ kɔ kpɔ yìí

Ica ìrɛbɛ irĩ kɔ nìí

Idaca ìkòkò irĩ ka a nìí

Ifè (Akparè) ìkòkò irĩ ka a ní

Ifè (Atakpamé) kòlòbí irĩ ka a ní

Ifè (Tchetti) ǹkòkò nrε ka a ní

Ije kòkò olúrĩ a ka nìí

Ijebu ìwɔ ùkòkò urĩ nìí

Ijesha ɔkpɔlɔkpɔ ìkòkò irĩ yìí

Ile-Ife ɔkpɔlɔkpɔ àbɔ / kòkò oníĩrĩ náa rí nì

Kura (Alédjo-Koura) wèrí kòkò ìkòba ŋa dɔɔrε ŋa

Mokole cɔ cáka i ìsɔ gɔ ŋà

Moretan kòlòbí irε ka a ní

Nago (N) (Kambolé) yènì kòkò iĩ bùbɔ ŋa

Nago (N) (Manigri) ìsasu iε bùbɔ ya yèé

Nago (S) (Kétou) ìkòkò irĩ àwɔ ka nìí

Nago (S) (Pobè) ìkòkò olíĩrĩ wa ka nìí

Ondo àwɔ kòkò onúrε yìí

Owo àwɔ ìsã olúrĩ òmíì yi

Oyo àwɔ ìkòkò onírĩ nì

Yoruba (Ibadan) àwɔ ìkòkò olúĩrĩ nìí

Yoruba (Porto-Novo) àwɔ ìkòkò oníĩrĩ kã nìí

201

Phrase 33: C’est ma marmite.

Ana (Sokodé) kòkò mi ní

Boko ìkòkò mi ni

Cabe (Savè) ìyɛbɛ mi ni

Cabe (Tchaourou) kòkò mi ni

Egba ìkòkò mi ni

Ekiti ùkòkò mi ni

Ica ìrɛbɛ mi ni

Idaca ìkòkò m ni

Ifè (Akparè) ìkòkò mi ni

Ifè (Atakpamé) kòlòbí mi ni

Ifè (Tchetti) ǹkòkò mi ni

Ije kòkò mi náa

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) kòkò mi ni

Nago (N) (Manigri) ìsasu 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 ìkòkò nà mi ni

Cabe (Savè) ìyɛbɛ ìnàa mi ni

Cabe (Tchaourou) kòkò ìnàa mi ni

Egba ìkòkò mi ni

Ekiti ùkòkò ìyá mi ni

Ica ìrɛbɛ nàa mi ni

Idaca ìkòkò ìnà m ni

Ifè (Akparè) ìkòkò nàa mi ni

Ifè (Atakpamé) kòlòbí ìnà mi ni / ìkòkò nà mi ni

Ifè (Tchetti) ǹkòkò ǹnà mi ni

Ije kòkò ìyá mi náa

Ijebu ùkòkò yèyé mi ni

Ijesha kòkò ti màmá mi ni

Ile-Ife ìkòkò màmá mi ri nì

Kura (Alédjo-Koura) kòkò dide ni

Mokole cáka i iyeè nii

Moretan kòlòbí nà mi ni

Nago (N) (Kambolé) kòkò iye è mi ni

Nago (N) (Manigri) ìsasu iyeè mi ni

Nago (S) (Kétou) ìkòkò nà mi ni

Nago (S) (Pobè) ìkòkò ìyáa mi ni

Ondo kòkò ìye mi yi

Owo ìsã ìye mi yi

Oyo ìkòkò ìyá mi ni

Yoruba (Ibadan) ìkòkò màmá mi ni yìí

Yoruba (Porto-Novo) ìkòkò ti ìyá mi ni

203

Phrase 35: Il a cassé la marmite.

Ana (Sokodé) ó fɔ kòkò ɔ

Boko ó fɔ ìkòkò ɛ

Cabe (Savè) ó fɔ ìyɛbɛ

Cabe (Tchaourou) ó fɔ kòkò ńnɛ

Egba ó fɔ ìkòkò

Ekiti ùkòkò náa ó fɔ

Ica ó fɔ ìrɛbɛ

Idaca ó fɔ ìkòkò

Ifè (Akparè) ó fɔ ìkòkò

Ifè (Atakpamé) ó fɔ kòlòbí / ó fɔ ìkòkò ɔ

Ifè (Tchetti) ó fɔ nkòkò

Ije ɔ fɔ kòkò

Ijebu ó fɔ ùkòkò ɔwu

Ijesha ó fɔ kòkò náa

Ile-Ife ó ti fɔ ìkòkò

Kura (Alédjo-Koura) ó fɔ kòkò yɛ

Mokole í lɛgɛ cákà

Moretan ó fɔ kòkò á

Nago (N) (Kambolé) ó fɔ kòkò

Nago (N) (Manigri) ɔ fɔ ìsasu

Nago (S) (Kétou) ó fɔ ìkòkò

Nago (S) (Pobè) ɔ fɔ ìkòkò

Ondo ó gú kòkò nɛ

Owo ó wó ìsã nɛε nɔ

Oyo ó fɔ ìkòkò

Yoruba (Ibadan) ó fɔ ìkòkò náa

Yoruba (Porto-Novo) ó fɔ ìkòkò

204

Phrase 36: La marmite est cassée.

Ana (Sokodé) ìkòkò ɔ fɔ

Boko ìkòkò ɛ fɔ

Cabe (Savè) ó fɔ ìyɛbɛ

Cabe (Tchaourou) kòkò ńnɛ ɔ fɔ

Egba ìkòkò ti fɔ

Ekiti ùkòkò náa fɔ

Ica ìrɛbɛ fɔ

Idaca ìkòkò fɔ

Ifè (Akparè) ìkòkò fɔ

Ifè (Atakpamé) kòlòbí fɔ / ìkòkò ɔ fɔ

Ifè (Tchetti) ǹkòkò fɔ

Ije kòkò ó fɔ

Ijebu ùkòkò ɔwu ti fɔ

Ijesha kòkò yε ó ti fɔ / ìkòkò náa ti fɔ

Ile-Ife ìkòkò náa ti fɔ

Kura (Alédjo-Koura) kòkò ó fɔ

Mokole cákà u í lɛgɛ

Moretan kòkò á fɔ

Nago (N) (Kambolé) kòkò fɔ

Nago (N) (Manigri) ìsasu fɔ

Nago (S) (Kétou) ìkòkò ó fɔ

Nago (S) (Pobè) ìkòkò ó fɔ

Ondo kòkò mi ó ti gú

Owo ó ti wó ìsã nɔ

Oyo ìkòkò fɔ

Yoruba (Ibadan) ìkòkò náa ó fɔ

Yoruba (Porto-Novo) ìkòkò fɔ

205

Phrase 37: Voici la marmite cassée.

Ana (Sokodé) rí ìkòkò yèé fɔ ɔ gé

Boko ìkòkò yèé fɔ ɛ ní

Cabe (Savè) ìyɛbɛ yèé ɔ fɔ nɛ nìí

Cabe (Tchaourou) kòkò yèé ɔ fɔ ɛ nìí

Egba ìkòkò tó ti fɔ nìí

Ekiti ùkòkò kɔ fɔ

Ica ìrɛbɛ yèé fɔ ɛ nìí

Idaca ìkòkò fífɔ nìí

Ifè (Akparè) ìkòkò fífɔ ɛ ní

Ifè (Atakpamé) kòlòbí yèé fɔ ɛ ní/ ìkòkò fífɔ ɔ ní

Ifè (Tchetti) ǹkòkò yèé fɔ á ní

Ije kòkò yèé ɔ fɔ nìí

Ijebu fífɔ ùkòkò nìí

Ijesha ìkòkò tó ti fɔ yìí

Ile-Ife fífɔ ìkòkò náa rí ní

Kura (Alédjo-Koura) wèrí kòkò si fɔ baà

Mokole cɔ cákà kú lɛgɛ nhε

Moretan kòkò fífɔ á ní

Nago (N) (Kambolé) yènì kòkò yèé fɔ ɛ / rí kòkò yèé fɔ ɛ

Nago (N) (Manigri) ìsasu yèé fɔ yèé

Nago (S) (Kétou) ìkòkò yìí ɔ fɔ nìí

Nago (S) (Pobè) ìkòkò yè ɔ fɔ nìí

Ondo kòkò ó ti fɔ

Owo ìwó ìsã yi

Oyo ìkòkò tí ó fɔ nì

Yoruba (Ibadan) ìkòkò tí ó fɔ nìí

Yoruba (Porto-Novo) ìkòkò tí ó fɔ nìí

206

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