The Igbo of this record

The elders’ table

Oche ndị okenye

The queue of newcomers and the disputes are decided by the elders. If a letter of yours is waiting,

Ndị okenye na-ekpebi maka ndị a chọrọ ịkpọbata na ihe ndị a na-arụrịta ụka. Ọ bụrụ na akwụkwọ ozi nke gị na-eche,

its standing shows on your own page

ọnọdụ ya na-egosi n’ibe nke gị

← The elders’ room

← Ọnụụlọ ndị okenye

Waiting for a hand — ${(pending ?? []).length}

Na-eche aka mmadụ — ${(pending ?? []).length}

For the elders

Maka ndị okenye

The waiting letters could not be read, so this page cannot say that none are waiting. Reload this page to ask again.

A pụghị ịgụ akwụkwọ ozi ndị na-eche, ya mere ibe a apụghị ikwu na ọ dịghị nke na-eche. Bugharịa ibe a ka a jụọ ọzọ.

Who says they are ours

Ndị na-ekwu na ha bụ nke anyị

No letters are waiting. When a member proposes somebody, this is where the letter lands.

Ọ dịghị akwụkwọ ozi na-eche. Mgbe onye òtù kpọbatara mmadụ, ébé a ka akwụkwọ ozi ahụ na-adakwasị.

Each of these is somebody asking to be joined to a place in the record. Two confirmations open it — yours and one other, never the same person twice.

Onye ọ bụla n’ime ndị a na-arịọ ka e jikọọ ya na ébé o kwesịrị ịnọ n’akwụkwọ ndekọ. Nkwado abụọ na-emeghe ya — nke gị na nke otu onye ọzọ, ọ gaghịkwa abụ otu onye ugboro abụọ.

The waiting list could not be read just now, so this page cannot say who is on it and who is not. Reload this page to ask again.

A pụghị ịgụ ndepụta ndị na-eche ugbu a, ya mere ibe a apụghị ikwu onye nọ ya na onye na-anọghị ya. Bugharịa ibe a ka a jụọ ọzọ.

Nobody is waiting. When somebody finds themselves in the record, they will appear here.

Ọ dịghị onye na-eche. Mgbe mmadụ chọtara onwe ya n’akwụkwọ ndekọ, ọ ga-apụta ébé a.

Every question below is worked out from the record itself, and beside each one is the person most likely to know the answer. Close a gap and it leaves this list on its own.

A na-esite n’akwụkwọ ndekọ n’onwe ya achọpụta ajụjụ ọ bụla dị n’okpuru, n’akụkụ nke ọ bụla ka onye kacha nwee ike ịma azịza ya dịkwa. Zaa otu ajụjụ, ọ ga-esi na ndepụta a pụọ n’onwe ya.

A newborn

Nwa ọhụrụ

Living, never recorded

Onye dị ndụ, e dekọtabeghị ya

One who has gone

Onye lara mmụọ

Questions open

Ajụjụ ka dị

· born ${p.birth_date}

· a mụrụ ya ${p.birth_date}

· born about ${p.birth_year}

· a mụrụ ya ihe dịka ${p.birth_year}

Record complete

Ébé akwụkwọ ndekọ ruru

· went ${p.death_year}

· lara mmụọ ${p.death_year}

Somebody says they are ${person?.display_name ?? 'a person in the record'}

Otu onye na-asị na ya bụ ${person?.display_name ?? 'otu onye nọ n’akwụkwọ ndekọ'}

Have someone to ask

Nwere onye a ga-ajụ

Way home unanswered

Ụzọ ụlọ a zabeghị

On whose word:

Onye kwuru ya:

asked on

a rịọrọ ya na

The way home

Ụzọ ụlọ

A map brings a traveller as far as Ede-Oballa. These answers carry them the rest of the way, and they appear on

Maapụ na-akpọrọ onye njem ruo Ede-Oballa. Azịza ndị a na-akpọrọ ya ụzọ fọdụrụ, ha na-apụtakwa na

Disputed, both versions standing

Nke a na-arụrịta ụka, ụzọ abụọ ahụ ka guzo

The schema keeps every disputed parentage rather than choosing quietly — the unique rule that binds one father per child exempts disputed edges on purpose. What stands here waits for the elders’ adjudication, and until then both versions are the record.

Usoro ébé a na-edebe data na-edobe nna ọ bụla a na-arụrịta ụka, kama ịhọrọ otu n’ime ha na nzuzo — e ji aka hapụ ha n’iwu ahụ nke na-enye otu nwa naanị otu nna. Ihe guzo ébé a na-echere ka ndị okenye kpee ya; ruo mgbe ahụ, ụzọ abụọ ahụ bụ ihe akwụkwọ ndekọ na-ekwu.

What stands disputed could not be read, so this page cannot say that nothing does. Reload this page to ask again.

A pụghị ịgụ ihe ndị a na-arụrịta ụka, ya mere ibe a apụghị ikwu na ọ dịghị nke dị. Bugharịa ibe a ka a jụọ ọzọ.

Nothing stands disputed today. When a contested parentage is recorded, both versions will wait here.

Ọ dịghị ihe a na-arụrịta ụka taa. Mgbe e dekọrọ nna a na-arụrịta ụka, ụzọ abụọ ahụ ga-echere ébé a.

Photograph taken by the person asking to be recognised as ${ person?.display_name ?? 'somebody in the record' }

Foto nke onye na-arịọ ka a mata ya dịka ${ person?.display_name ?? 'otu onye nọ n’akwụkwọ ndekọ' } sere

claimed under

e kwuru na ọ bụ nwa

a father the record holds back

nna akwụkwọ ndekọ na-edobe

Type the answer here

Dee azịza ya ébé a

How to reach them

Ụzọ e si akpọtụrụ ha

— the person themselves stands disputed

— onye ahụ n’onwe ya bụ nke a na-arụrịta ụka

Questions about people

Ajụjụ banyere ndị mmadụ

No phone number on their account.

Ọ dịghị nọmba ekwentị dị n’akaụntụ ha.

Grouped by what is missing, most important first. The record does not guess: where it does not know whether someone is living, it asks rather than assuming.

E kere ha site n’ihe na-efu, nke kacha mkpa na-ebu ụzọ. Akwụkwọ ndekọ anaghị atụ aro: ebe ọ na-amaghị ma mmadụ dị ndụ, ọ na-ajụ kama iche na ọ ma.

No email address on their account.

Ọ dịghị adreesị email dị n’akaụntụ ha.

They took this with their camera when they asked. It is not proof — a camera can be pointed at a photograph.

Ha ji igwefoto ha see nke a mgbe ha na-arịọ. Ọ bụghị ihe akaebe — e nwere ike ịtụ igwefoto n’ihu foto ọzọ.

The surest thing is still to ring them, or to ask somebody who knows their father. The record notes that you opened these details.

Ihe kachasị doo anya ka bụ ịkpọ ha n’ekwentị, ma ọ bụ ịjụ onye ma nna ha. Akwụkwọ ndekọ na-edekọ na i mepere nkọwa ndị a.

1 question

otu ajụjụ

${a.gaps.length} questions

ajụjụ ${a.gaps.length}

The branch has confirmed.

Alaka ahụ akwadola ya.

An elder has confirmed.

Otu onye okenye akwadola ya.

Nobody has confirmed yet.

Ọ dịghị onye kwadobeghị ya.

One more confirmation opens the record to them.

Otu nkwado ọzọ ga-emeghe akwụkwọ ndekọ nye ha.

${gaps.length} questions

ajụjụ ${gaps.length}

They answered ${c.challenge_score ?? 0} of ${c.challenge_total ?? 0} questions about the household. This decides nothing — an old member may remember little, and a stranger with a copy of the 2015 document may remember a great deal.

Ha zara ajụjụ ${c.challenge_score ?? 0} n’ime ${c.challenge_total ?? 0} banyere ezinaụlọ ahụ. Nke a anaghị ekpebi ihe ọ bụla — onye òtù ochie nwere ike icheta ntakịrị, onye ọbịa ji mbipụta akwụkwọ 2015 nwekwara ike icheta ọtụtụ ihe.

What the record still needs

Ihe akwụkwọ ndekọ ka chọrọ

This page is for the elders

Ibe a bụ nke ndị okenye

Ask

Jụọ

It shows people asking to be joined to their place in the record, which is the family’s business to settle.

Ọ na-egosi ndị na-arịọ ka e jikọọ ha na ébé ha n’akwụkwọ ndekọ, bụ okwu ezinaụlọ ga-edozi.

Your account is not recorded as an elder or as the head of a branch. If it should be, an elder can grant it.

A depụtaghị akaụntụ gị dịka onye okenye ma ọ bụ dịka onyeisi alaka. Ọ bụrụ na ọ kwesịrị ịbụ otú a, onye okenye nwere ike inye gị ya.

Sign in as a verified elder to open it.

Banye dịka onye okenye e kwadoro ka i mepee ya.

Back to where you stand

Laghachi n’ébé i kwụ

see their record

lee ndekọ ha

It lists the family’s open questions, and it names living people while doing so.

Ọ na-edepụta ajụjụ ndị ezinaụlọ ka na-enweghị azịza ha, ọ na-akpọkwa aha ndị dị ndụ mgbe ọ na-eme ya.

Your account is not recorded as an elder of the kindred. If it should be, an elder can grant it.

A depụtaghị akaụntụ gị dịka onye okenye nke ụmụnna. Ọ bụrụ na ọ kwesịrị ịbụ otú a, onye okenye nwere ike inye gị ya.

Nothing is being hidden by the interface — the database itself does not return this record to an account without standing.

Ọ bụghị ihe ngosi a na-ezochi ya — ébé a na-edebe data n’onwe ya adịghị enyefe akwụkwọ ndekọ a n’aka akaụntụ na-enweghị ike ịnata ya.

The queue of newcomers, and the disputes

Ndị a chọrọ ịkpọbata, na ihe a na-arụrịta ụka

Back to the family

Laghachi na ndị be anyị

The line

Usoro ahụ

The family

Ndị be anyị

From ${person.display} upward to the founder of Amama. Every name here is a father of the one before it.

Site na ${person.display} gbagoo ruo n’onye tọrọ ntọala Amama. Aha ọ bụla ébé a bụ nna nke onye dị n’elu ya.

Drag to move through it; pinch or use the buttons to bring it nearer. Every name is a door — tap it.

Dọkpụọ ka i gagharịa; mekọọ mkpịsịaka abụọ ka i mee ya ibu ma ọ bụ ntakịrị. Aha ọ bụla bụ ụzọ — pịa ya.

Everyone begins with ${root.display}, who founded Amama. Touch any name to see that person, their household, and their line back to him.

Onye ọ bụla si na ${root.display} pụta, onye tọrọ ntọala Amama. Metụ aha ọ bụla aka ka ị hụ onye ahụ, ezi na ụlọ ya, na usoro ya ruo na ya.

A branch of the Umu Gwuanyi Oyi record

Otu alaka nke akwụkwọ ndekọ Ụmụ Gwuanyi Oyi

Copied — send it to the family

E depụtala adreesị ahụ — ziga ya nye ndị be anyị

The record could not be read just now. This is a fault on our side, not an answer about the family — please try again in a moment.

A pụghị ịgụ akwụkwọ ndekọ ugbu a. Ọ bụ mmejọ n’akụkụ anyị, ọ bụghị okwu banyere ezinaụlọ — bugharịa ibe a mgbe obere oge gasịrị.

The branch

Alaka ahụ

Who descends from whom is shown to verified members, so this drawing has no lines between its people.

Onye si na onye pụta ka a na-egosi naanị ndị òtù e kwadoro — ya mere eserese a enweghị eriri jikọrọ ha.

· Founder of Amama

· Onye tọrọ ntọala Amama

The house of

Ụlọ

${standing.withheld} more once the elders know who you are.

Mmadụ ${standing.withheld} ọzọ ga-apụta mgbe ndị okenye matara onye ị bụ.

The living members of the kindred are not shown to anyone the family has not verified. This is not the interface hiding them — the database itself does not return them.

A naghị egosi ndị dị ndụ nke ụmụnna onye ọ bụla ezinaụlọ akwadobeghị. Ọ bụghị ibe a na-ezo ha — ébé a na-edobe ndekọ n’onwe ya anaghị eweta ha.

Areji Amoke founded Amama. Every name in this record descends from him.

Areji Amoke tọrọ ntọala Amama. Aha ọ bụla dị n’akwụkwọ ndekọ a si na ya pụta.

${person.display} is the ${ORDINALS[person.generation] ??

${person.display} bụ ọgbọ nke ${igboNumber(person.generation)} site na Areji Amoke, onye tọrọ ntọala Amama.

Who can see what

Onye pụrụ ịhụ gịnị

Generation

Ọgbọ

Nothing is available to show. If the database is not configured, the record cannot be read — see the README for setup.

O nweghị ihe a pụrụ igosi. Ọ bụrụ na a haziteghị ébé a na-edobe ndekọ, a pụghị ịgụ akwụkwọ ndekọ — lee README maka nhazi ya.

If someone is missing, bring their name — that is how the record stays alive.

Ọ bụrụ na aha mmadụ adịghị ébé a, weta aha ya — otú ahụ ka akwụkwọ ndekọ si adị ndụ.

← The whole family

← Ndị be anyị niile

The whole branch

Alaka ahụ niile

A person in the Umu Gwuanyi Oyi record

Otu onye n’akwụkwọ ndekọ Ụmụ Gwuanyi Oyi

Living

Dị ndụ

Late

Lara mmụọ

as recorded in 2015, not confirmed since

dịka e dekọrọ ya na 2015, a kwadobeghị ya kemgbe

Reaching

Ịkpọtụrụ

They have not shown their address or number to the family. The record can still carry a message to them — being findable and being exposed are not the same thing.

Ha egosighị ezinaụlọ adreesị ma ọ bụ nọmba ha. Akwụkwọ ndekọ ka pụrụ ibugara ha ozi — ịbụ onye a pụrụ ịchọta na ịbụ onye e kpughere abụghị otu ihe.

Also fathered by

Nna ọzọ

Children

Ụmụ ya

${person.sex === 'female' ? 'Her' : 'His'} brothers and sisters

Ụmụnne ya

Children of

Ụmụ

You are the ${ORDINALS[person.generation]?.toLowerCase() ??

Ị bụ ọgbọ nke ${igboNumber(person.generation)} site na Areji Amoke, onye tọrọ ntọala Amama.

Recorded since 2015

Ihe e dekọrọ kemgbe 2015

Recorded ${u.recordedOn}

E dekọrọ ya ${u.recordedOn}

Recorded since 2015

E dekọrọ ya kemgbe 2015

What the record says

Ihe akwụkwọ ndekọ kwuru

Source

Ébé e si nweta ya

The days of this life

Ụbọchị ndụ a

Remove

Wepụ

Removing…

A na-ewepụ…

What kind of day

Ụdị ụbọchị ọ bụ

The day, if it is known

Ụbọchị ahụ, ma a maara ya

Or just the year

Ma ọ bụ naanị afọ

What happened, in the family’s words

Ihe merenụ, n’okwu ezinaụlọ

Called to the bar · Took the ozo title

O chiri echichi ozo · Ọ gụchara akwụkwọ ọkaiwu

Anything the family should remember about it.

Ihe ọ bụla ezinaụlọ kwesịrị icheta banyere ya.

Record the day

Dekọọ ụbọchị ahụ

Recording…

A na-edekọ…

At the meetings

Na nzukọ

Present

Ọ bịara

Absent

Ọ bịaghị

Excused

E nyere ya ohere

There is no such meeting here

Ọ dịghị nzukọ dị otú ahụ ébé a

Either it does not exist, or it is not one this account may join. The record does not say which — that a meeting is happening is itself the family’s business.

Ma ọ dịghị adị, ma ọ bụ na ọ bụghị nke akaụntụ a nwere ike isonye. Akwụkwọ ndekọ agaghị ekwu nke ọ bụ — na nzukọ na-eme bụ n’onwe ya ihe gbasara ezinaụlọ.

The meetings

Nzukọ ndị ahụ

A meeting of the kindred

Nzukọ ụmụnna

Months

Ọnwa

Meeting now

Nzukọ na-eme ugbu a

This meeting has ended

Nzukọ a agwụla

Meetings and the treasury

Nzukọ na akwụkwọ ego

The accounts of this kindred are open to the kindred. Every entry below is visible to every verified member, and none of them can be altered once written.

Akwụkwọ ego nke ụmụnna a ghere ụmụnna oghe. Onye òtù ọ bụla e kwadoro na-ahụ ndekọ ọ bụla dị n’okpuru, ọ dịghịkwa nke a pụrụ ịgbanwe ozugbo e dechara ya.

What this meeting is for

Ihe kpatara nzukọ a

Coming

Nke na-abịa

The meetings of the kindred are shown to verified members. If this month looks empty, that is what is being withheld — not a family that never meets.

Ọ bụ ndị òtù e kwadoro ka a na-egosi nzukọ ụmụnna. Ọ bụrụ na ọnwa a dị ka ihe efu, nke ahụ bụ ihe e zoro — ọ bụghị ezinaụlọ na-adịghị ezukọ.

About the meetings

Maka nzukọ ndị ahụ

— the room is here now

— ébé a ka nzukọ nọ ugbu a

You are asked to be there in person.

A rịọrọ ka ị nọrọ ya n’onwe gị.

You can take part from where you are.

Ị pụrụ isonye site n’ébé ọ bụla ị nọ.

Watching counts as attending if you are here for at least ${broadcast.active_minimum_minutes} minutes${broadcast.attendance_needs_approval ? ', once an elder confirms it' : ''}.

Ikiri ya na-agụ dịka ịnọ ya ma ọ bụrụ na ị nọrọ ébé a opekempe nkeji ${broadcast.active_minimum_minutes}${broadcast.attendance_needs_approval ? ', mgbe otu onye okenye kwadoro ya' : ''}.

Watching counts as attending${broadcast.attendance_needs_approval ? ', once an elder confirms it' : ''}.

Ikiri ya na-agụ dịka ịnọ ya${broadcast.attendance_needs_approval ? ', mgbe otu onye okenye kwadoro ya' : ''}.

In the treasury

Ego dị n’aka

Watching does not count as attending for this meeting.

Ikiri ya adịghị agụ dịka ịnọ ya maka nzukọ a.

Gone out

Nke pụrụ

Meetings recorded

Nzukọ e dekọrọ

You may vote from here. What is decided binds the family whether you are in the room or not.

Ị pụrụ ịtụ vootu site ébé a. Ihe e kpebiri na-ekekọta ezinaụlọ ma ị nọ n’ụlọ nzukọ ma ị naghị anọ.

Voting on this one is for those who came.

Ịtụ vootu na nke a bụ maka ndị bịara.

The balance is worked out from the entries every time this page is opened. It is not a figure kept anywhere, so it cannot disagree with the list below.

A na-agbakọ ego dị n’aka site na ndekọ ndị ahụ mgbe ọ bụla e mepere ibe a. Ọ bụghị ọnụọgụgụ e debere ébé ọ bụla, ya mere ọ pụghị ịgbagha ndepụta dị n’okpuru.

The meeting

Nzukọ ahụ

The book

Akwụkwọ ego

Sign in to join

Banye ka i sonye

Nothing has been recorded yet. The first entry is usually the opening balance — what was already being held when this record began.

O nweghị ihe e dekọrọla. Ndekọ mbụ na-abụkarị ego mmalite — ihe e ji n’aka mgbe akwụkwọ ndekọ a malitere.

What was put to the room

Ihe e wetara n’ihu nzukọ

The recording of this meeting

Ihe ndekọ nzukọ a

— for whoever could not be there when it happened.

— maka onye ọ bụla na-apụghị ịnọ ya mgbe ọ na-eme.

— closed

— e mechiela ya

${v.yes} for · ${v.no} against · ${v.abstain} standing aside

${v.yes} kwadoro · ${v.no} jụrụ · ${v.abstain} kwụsịrị n’akụkụ

— corrected

— e mezigharịrị ya

None recorded yet.

E dekọbeghị nke ọ bụla.

All the meetings

Nzukọ niile

Meeting

Nzukọ

· not enough present to decide

· ndị bịara ezughị ezu ikpebi ihe

Record

Dekọọ

This is the kindred’s own business

Nke a bụ ihe ụmụnna n’onwe ha

The meetings and the accounts are open to every verified member of Ụmụ Gwuanyi Oyi, and to nobody else — not even as a total.

Nzukọ na akwụkwọ ego ghere onye òtù ọ bụla e kwadoro nke Ụmụ Gwuanyi Oyi oghe, ọ dịghịkwa onye ọzọ — ọbụna dịka ngụkọta.

Your place in the record has not been confirmed yet.

A kwadobeghị ọnọdụ gị n’akwụkwọ ndekọ.

Sign in, and find yourself in the record.

Banye, chọtakwa onwe gị n’akwụkwọ ndekọ.

The groups of the kindred

Òtù dị iche iche nke ụmụnna

A kindred is not only a line of descent. It is the bodies by which that line governs itself — who deliberates, who mediates, who is answerable for what.

Ụmụnna abụghị naanị usoro ọmụmụ. Ọ bụ òtù ndị ahụ usoro ahụ ji achị onwe ya — ndị na-atụle okwu, ndị na-edozi esemokwu, na ihe onye ọ bụla ji n’aka.

← All the groups

← Òtù dị iche iche

${sexes.unknown} of the ${sexes.total} people in the record have no sex written down. They are not counted here. The record says who their father was, not whether they are a son or a daughter, and the platform will not guess from a name.

E deghị ma mmadụ ${sexes.unknown} n’ime mmadụ ${sexes.total} nọ n’akwụkwọ ndekọ bụ nwoke ma ọ bụ nwanyị. A gụghị ha ọnụ ébé a. Akwụkwọ ndekọ na-ekwu onye bụ nna ha, ọ naghị ekwu ma ha bụ nwa nwoke ma ọ bụ nwa nwanyị; ébé a agaghịkwa eji aha mmadụ chee ya.

Not one daughter is recorded in this kindred.

Ọ dịghị otu nwa nwanyị e dekọrọ n’ụmụnna a.

The 2015 document names ${sexes.total - sexes.unknown} people by sex, and every one of them is a son.

Akwụkwọ 2015 dere ma mmadụ ${sexes.total - sexes.unknown} bụ nwoke ma ọ bụ nwanyị, onye ọ bụla n’ime ha bụkwa nwa nwoke.

That is a fact about the document, not about the family. Ụmụada exist. They have always existed, they sit in disputes, they come home for burials, and this record simply never wrote their names down — as patrilineal records generally do not.

Nke ahụ bụ ihe banyere akwụkwọ ahụ, ọ bụghị banyere ezinaụlọ. Ụmụada dị. Ha adịla mgbe niile, ha na-anọdụ n’idozi esemokwu, ha na-alọta maka olili, ma akwụkwọ ndekọ a edeghị aha ha ede — dịka akwụkwọ ndị na-eso usoro nna na-emekarị.

The platform will not fill this in by guessing. Sex is never inferred from a name. It stays empty until members of the family give the names, and then it fills the same day.

Ébé a agaghị eji iche eche mejupụta ya. A naghị eji aha mata ma mmadụ bụ nwoke ma ọ bụ nwanyị. Ọ ga-anọgide n’efu ruo mgbe ndị be anyị nyere aha ndị ahụ, mgbe ahụ ọ na-ejupụta n’otu ụbọchị ahụ.

This is the largest gap in the record.

Nke a bụ oghere kachasị ukwuu n’akwụkwọ ndekọ.

Whether this room is yours could not be decided just now — that is a failure of the record’s machinery, not a statement about you. Reload to ask again.

A pụghị ikpebi ugbu a ma ọnụ ụlọ a ọ bụ nke gị — ọ bụ ngwaọrụ akwụkwọ ndekọ dara ada, ọ bụghị okwu banyere gị. Bugharịa ibe a ka a jụọ ọzọ.

If you are reading this and you know the daughters of your father’s house, that is the most valuable thing anybody can bring.

Ọ bụrụ na ị na-agụ nke a ma ị makwa ụmụada nke ụlọ nna gị, nke ahụ bụ ihe kachasị baa uru onye ọ bụla pụrụ iweta.

The rooms are the kindred’s own. Sign in, and the record will know which are yours.

Ọnụ ụlọ ndị a bụ nke ụmụnna. Banye, akwụkwọ ndekọ ga-amata ndị bụ nke gị.

This room is the daughters’ — closed to everyone else, including the elders. That is the kindred’s own rule, and the record keeps it.

Ọnụ ụlọ a bụ nke ụmụada — e mechiri ya nye onye ọ bụla ọzọ, tinyere ndị okenye. Nke ahụ bụ iwu ụmụnna n’onwe ha, akwụkwọ ndekọ na-edobekwa ya.

The wives are named in the record but have no entries of their own — they appear on the marriage and nowhere else, which is why there is no page to open for each of them. Giving them their own records, with their own people and their own line back to their fathers, is work still to be done.

A na-akpọ ndị inyom aha n’akwụkwọ ndekọ ma ha enweghị ndekọ nke aka ha — ha na-apụta naanị n’ébé alụmdi na nwunye, ọ dịghị ébé ọzọ; ọ bụ ya mere na ọ dịghị ibe a na-emeghe maka onye ọ bụla n’ime ha. Inye ha ndekọ nke aka ha, ha na ndị nke ha na usoro ha laghachiri na nna ha, bụ ọrụ ka dị n’ihu.

This room is the men of the line’s. What is spoken in it stays in it.

Ọnụ ụlọ a bụ nke ụmụ nwoke nke usoro a. Ihe e kwuru n’ime ya na-anọ n’ime ya.

This room belongs to its group. If you should be in it, an elder can place you — ask at the next meeting, or write to one.

Ọnụ ụlọ a bụ nke òtù ya. Ọ bụrụ na i kwesịrị ịnọ n’ime ya, onye okenye pụrụ idebanye gị — jụọ na nzukọ na-esote, ma ọ bụ degara otu onye okenye ozi.

Announcements

Ọkwa

Those born within a few years of each other, convened as a set, taking a name and a duty — a road kept, a hall built, a masquerade held.

Ndị a mụrụ n’ime afọ ole na ole n’etiti onwe ha, a kpọkọtara ha dịka òtù, na-aza aha ma na-ebu ọrụ — ụzọ a na-edobe, ụlọ nzukọ e wuru, mmanwụ a na-eme.

None are recorded yet. An age grade is not something this platform can work out: nobody in the record has a birth year, and in any case a grade is convened and named by the people in it, not calculated. The elders enter them, with the names the family actually uses.

O nwebeghị nke e dekọrọ. Ọgbọ abụghị ihe ébé a pụrụ ịgbakọta n’onwe ya: ọ dịghị onye nọ n’akwụkwọ ndekọ nwere afọ ọmụmụ e dere, ma n’ụzọ ọ bụla, ọ bụ ndị nọ n’ime ọgbọ na-akpọkọta ya ma na-agụ ya aha — ọ bụghị ihe a na-agbakọ. Ndị okenye na-edebanye ha, jiri aha ndị ezinaụlọ ji akpọ ha n’ezie.

What the room keeps

Ihe ọnụ ụlọ a na-edobe

Name an age grade

Gụọ otu ọgbọ aha

The room’s words

Okwu ọnụ ụlọ a

Nothing has been said here yet. The first word is yours.

O nwebeghị ihe e kwuru ébé a. Okwu mbụ bụ nke gị.

You are seeing only the founding generations and the long departed. The living members of each group are shown to verified members of the kindred.

Ị na-ahụ naanị ọgbọ ndị ntọala na ndị lara mmụọ ogologo oge. Ndị dị ndụ nọ n’òtù ọ bụla, a na-egosi ha naanị ndị òtù e kwadoro nke ụmụnna.

Who is of this room

Ndị nọ n’ọnụ ụlọ a

Nobody is placed here yet

O nwebeghị onye e debanyere ébé a

that the record can compute — the gaps engine is asking the questions whose answers fill this.

nke akwụkwọ ndekọ pụrụ ịgbakọta — a ka na-ajụ ajụjụ ndị azịza ha ga-emejupụta nke a.

— an elder places people, named as the family names them.

— onye okenye na-edebanye mmadụ, jiri aha ndị ezinaụlọ ji akpọ ha.

Enter the room — announcements, words, and what it keeps

Banye n’ọnụ ụlọ ahụ — ọkwa, okwu, na ihe ọ na-edobe

Place somebody here

Debanye mmadụ ébé a

For the elders. Derived rooms — ụmụnna, ụmụada, ndị inyom — compute their own rolls from the record and cannot be edited here; that is the point of them.

Maka ndị okenye. Ọnụ ụlọ ndị e si n’akwụkwọ ndekọ agbakọta — ụmụnna, ụmụada, ndị inyom — na-agbakọta ndị nke ha n’onwe ha, a pụghịkwa idezi ha ébé a; ọ bụ nke ahụ mere e ji nwee ha.

${members.length} ${members.length === 1 ? 'person' : 'people'}

Mmadụ ${members.length}

Nobody is recorded here yet.

O nwebeghị onye e dekọrọ ébé a.

${ordinal(m.generation)} generation

ọgbọ nke ${igboNumber(m.generation)}

That does not look like a phone number. Write it as you would say it — 0803 000 0000 — or with the country code.

Nke ahụ adịghị ka nọmba ekwentị. Dee ya ka ị si ekwu ya — 0803 000 0000 — ma ọ bụ tinyere koodu obodo.

your account

akaụntụ gị

You have signed in

Ị banyela

This account holds ${contact}. That is proven.

Akaụntụ a ji ${contact}. E gosila nke ahụ.

Text messages are not switched on for the family record yet, so the code could not be sent. Your number has not been saved. This will work as soon as the network approves the family’s sender name.

E meghebeghị ozi ekwentị maka akwụkwọ ndekọ ezinaụlọ, ya mere a pụghị izipụ koodu ahụ. E debeghị nọmba gị. Nke a ga-arụ ọrụ ozugbo netwọkụ kwadoro aha nzipụ nke ezinaụlọ.

Your place in the record

Ébé gị n’akwụkwọ ndekọ

You are recorded as ${linked.display}, of the ${ordinal(linked.generation)} generation from Areji Amoke.

E dekọrọ gị dịka ${linked.display}, nke ọgbọ nke ${linked.generation} site na Areji Amoke.

Nobody in the record is attached to this account yet. Most members are already in the line — the next step is finding yourself in it rather than being added again.

E jikọtabeghị onye ọ bụla nọ n’akwụkwọ ndekọ na akaụntụ a. Ọtụtụ ndị òtù nọlarị n’usoro ọmụmụ — ihe na-eso ya bụ ịchọta onwe gị n’ime ya, ọ bụghị ka e tinye gị ọzọ.

Walk your line to Areji Amoke

Jee ije n’usoro gị ruo Areji Amoke

That number could not be read. Start again.

A pụghị ịgụ nọmba ahụ. Malite ọzọ.

Enter the code from the text message.

Dee koodu si n’ozi ekwentị ahụ.

Confirmed by the kindred

Ụmụnna akwadola gị

An elder has confirmed your place. The living members of the family are visible to you.

Otu onye okenye akwadola ọnọdụ gị. Ndị dị ndụ nke ezinaụlọ na-apụta gị anya.

No algorithm can confirm who someone is in a family — the family can. An elder and the head of your branch confirm it, and the record opens to you then.

Ọ dịghị kọmputa pụrụ ikwado onye mmadụ bụ n’ezinaụlọ — ezinaụlọ pụrụ. Otu onye okenye na onyeisi alaka gị na-akwado ya, akwụkwọ ndekọ na-emeghere gị mgbe ahụ.

That did not save. Sign out and in again, then try once more.

E debeghị ya. Pụọ, banyeghachi, mesịa nwaa ọzọ.

Where you stand

Ébé ị guzo

Verified — and recorded as an elder of the kindred.

E kwadoro gị — e dekọkwara gị dịka otu onye okenye nke ụmụnna.

Verified member of Umu Gwuanyi Oyi.

Onye òtù e kwadoro nke Ụmụ Gwuanyi Oyi.

Signed in, not yet verified.

Ị banyela, ma a kwadobeghị gị.

What you can do now

Ihe ị pụrụ ime ugbu a

Walk the family

Jee ije n’ime ndị be anyị

the whole record.

akwụkwọ ndekọ ahụ dum.

the founding generations, until you are verified.

ọgbọ ndị tọrọ ntọala, ruo mgbe a kwadoro gị.

Work out how two people are related

Chọpụta ihe mmadụ abụọ bụ nye ibe ha

Find your way home to Amama

Chọta ụzọ ị ga-esi laa Amama

Sign out

Pụọ

About

Maka Anyị

On this page

Ihe dị n’ibe a

This is the record of Umu Gwuanyi Oyi — the kindred of Amama, in Owere Ede-Oballa, Nsukka Local Government Area, Enugu State. It holds the family line from Areji Amoke, who founded Amama, down to the children being born today.

Nke a bụ akwụkwọ ndekọ nke Ụmụ Gwuanyi Oyi — ụmụnna Amama, dị n’Owere Ede-Oballa, n’ọchịchị ime obodo Nsukka, na Steeti Enugu. Ọ na-ebu usoro ọmụmụ ezinaụlọ site n’Areji Amoke, onye tọrọ ntọala Amama, ruo n’ụmụaka a na-amụ taa.

It is here so that the family can see itself: so a child can find their own name and walk upward to the founder, so any member can work out exactly how they are related to another, so newborns and elders can be entered into the line, and so those living far from the village are still part of it.

Ọ dị ébé a ka ezinaụlọ wee hụ onwe ya: ka nwata chọta aha nke ya rịgoruo onye tọrọ ntọala, ka onye ọ bụla nọ n’ime ya chọpụta nke ọma ihe ya na onye ọzọ bụ nye ibe ha, ka a na-edekọ ụmụ ọhụrụ na ndị okenye n’usoro ahụ, na ka ndị bi ebe dị anya site n’obodo bụrụkwa akụkụ ya.

The Igbo on this page is to be read and corrected by the elders before it is settled.

Ndị okenye ga-agụ Igbo dị n’ibe a ma dozie ya tupu e kwubie ya.

The family history was written down by hand in 2015, because the kindred were afraid of losing it. Everything in this platform begins from that document. It was already incomplete when it was written — names not yet received, entries left blank, twins recorded without their names.

E ji aka dee akụkọ ezinaụlọ n’afọ 2015, n’ihi na ụmụnna tụrụ egwu na ọ ga-efunahụ ha. Ihe niile dị n’ébé a na-amalite site n’akwụkwọ ahụ. Ọ zubeghị ezu mgbe e dere ya — aha ndị a natabeghị, ebe ndị e hapụrụ efu, ejima ndị e dekọrọ n’enweghị aha ha.

Those gaps have been kept exactly as they are. Nothing has been tidied away, guessed at, or quietly filled in. Where the record disagrees with itself, both versions are held and noted, for the elders to settle. A gap that is visible can be filled by the family; a gap that has been papered over is lost for good.

E debere oghere ndị ahụ kpọmkwem ka ha si dị. Ọ dịghị ihe e kpochapụrụ, ọ dịghị ihe e tinyere n’atụmatụ, ọ dịghịkwa ihe e ji nzuzo mejupụta. Ebe akwụkwọ ndekọ na-ekwu ihe abụọ na-emegiderịta onwe ha, e jidere ma dee ha abụọ, ka ndị okenye kwubie ya. Oghere a na-ahụ anya ka ezinaụlọ pụrụ imechi; oghere e kpuchiri ekpuchi efuola ruo mgbe ebighị ebi.

The knowledge in this platform is not the developer’s. It belongs to the men who carried it and gave it to be written down. Their names belong beside their knowledge.

Ihe ọmụma dị n’ébé a abụghị nke onye ruru ya. Ọ bụ nke ndị nwoke buru ya ma nye ya ka e dee ya. Aha ha kwesịrị ịdị n’akụkụ ihe ọmụma ha.

The record was gathered from them and set down here so that it would not remain on paper alone. Paper fades, and the memory it depends on goes with the people who hold it.

E si n’aka ha chịkọta akwụkwọ ndekọ a ma debe ya ébé a ka ọ ghara ịdịgide naanị n’akwụkwọ. Akwụkwọ na-ekpochapụ, ncheta ọ dabere na ya na-esokwa ndị ji ya laa.

The record belongs to Umu Gwuanyi Oyi. It is the community’s history, held in the community’s hands, and it is portable —

Akwụkwọ ndekọ a bụ nke Ụmụ Gwuanyi Oyi. Ọ bụ akụkọ ihe mere eme nke obodo, nke dị n’aka obodo, ọ bụkwa ihe e nwere ike ibugharị —

the kindred can take all of it away

ụmụnna nwere ike iburu ya niile

at any time and is never hostage to any platform, including this one.

mgbe ọ bụla, ọ dịghịkwa ébé ọ bụla na-ejide ya n’aka, gụnyere ébé a.

Living members’ details are visible only to verified, logged-in kin. Children’s records are never published, never indexed by search engines, and never carry contact details. The full tree is never exposed to strangers.

Naanị ndị òtù e kwadoro banyere na ébé a na-ahụ ihe ndekọ ndị dị ndụ. A naghị ebipụta ndekọ ụmụaka, a naghịkwa edekọ ha n’ebe ọchụchọ ịntanetị, ha anaghịkwa ebu ụzọ ọ bụla a ga-esi kpọtụrụ ha. A naghị egosi ndị ọbịa usoro ọmụmụ ahụ dum.

Any member may ask for their own record to be corrected. Changes to the lineage itself are approved by the elders, never applied silently, and every change is written permanently to an audit log that no one — not even an administrator — can edit or delete.

Onye ọ bụla nọ n’ime ya nwere ike ịrịọ ka e dozie ndekọ nke ya. Ndị okenye na-akwado mgbanwe ọ bụla e mere n’usoro ọmụmụ; a naghị etinye ya na nzuzo, a na-edekwa mgbanwe ọ bụla ruo mgbe ebighị ebi n’akwụkwọ nlekọta nke ọ dịghị onye — ọbụna onye nlekọta — pụrụ ịgbanwe ma ọ bụ ihichapụ.

This is not the whole family.

Nke a abụghị ezinaụlọ niile.

What is here is the 2015 document as it was written, and that document was already incomplete on the day it was finished. Whole households are still to be entered. Many living members are not in it yet — the man who built this platform is not in it yet.

Ihe dị ébé a bụ akwụkwọ 2015 ka e dere ya, akwụkwọ ahụ ezubekwaghị ezu n’ụbọchị e mechara ya. Ezinaụlọ zuru ezu ka a ga-edekọ. Ọtụtụ ndị dị ndụ adịbeghị n’ime ya — nwoke ruru ébé a adịbeghị n’ime ya.

Any number shown anywhere on this platform is what has been recorded so far. It is a floor, never a total, and it should rise every time a member is added.

Ọnụọgụgụ ọ bụla e gosiri ébé ọ bụla n’ébé a bụ ihe e dekọrọla ruo ugbu a. Ọ bụ ọnụọgụgụ kacha nta, ọ bụghị mkpokọta zuru ezu, ọ kwesịkwara ịrị elu mgbe ọ bụla e tinyere onye ọzọ.

Names are missing, dates are unknown, and for many people the record does not say whether they are living or late. Those gaps are listed openly inside the platform rather than hidden, so the family can close them.

Aha ụfọdụ adịghị, a maghị ụbọchị ụfọdụ, ọtụtụ mmadụ dịkwa ndị akwụkwọ ndekọ na-ekwughị ma ha dị ndụ ma ọ bụ ha alarala mmụọ. E depụtara oghere ndị ahụ n’ihu ọha n’ime ébé a kama izo ha, ka ezinaụlọ wee mechie ha.

If you know something that is not here — a name, a date, a mother’s house, a story — bring it. That is how the record stays alive.

Ọ bụrụ na ị maara ihe na-adịghị ébé a — aha, ụbọchị, ụlọ nne, akụkọ — weta ya. Otú ahụ ka akwụkwọ ndekọ si adị ndụ.

This platform was built by

Ọ bụ

, a son of Umu Gwuanyi Oyi.

, nwa Ụmụ Gwuanyi Oyi, ruru weebụsaịtị a.

He is a software engineer and the founder of Henry Onyx Limited, a multi-division company he built in-house — writing the code himself rather than commissioning it. That same hand built this platform.

Ọ bụ onye injinia sọftwịa, ọ bụkwa onye tọrọ ntọala Henry Onyx Limited, ụlọ ọrụ nwere ọtụtụ ngalaba nke o wuru n’ime ụlọ — ọ bụ ya onwe ya dere koodu ya kama inyefe ya onye ọzọ. Otu aka ahụ ruru ébé a.

It was not a commission. The kindred asked for something to hold the family together, and he took it up as a duty owed to his own people. The family record had been written by hand in 2015 and had begun to fade at the edges — names not yet received, entries left blank, knowledge held only in the memory of elders. This platform exists so that what has been carried for six generations is not lost in the seventh.

Ọ bụghị ọrụ e goro ya. Ụmụnna rịọrọ ihe ga-ejikọta ezinaụlọ ọnụ, o wee were ya dịka ọrụ o ji ndị be ya. E ji aka dee akwụkwọ ndekọ ezinaụlọ n’afọ 2015, ọ malitekwara ikpochapụ n’ọnụ ọnụ ya — aha ndị a natabeghị, ebe ndị e hapụrụ efu, ihe ọmụma dị naanị na ncheta ndị okenye. E ruru ébé a ka ihe ọgbọ isii buru ghara ịla n’iyi n’ọgbọ nke asaa.

The record here belongs to Umu Gwuanyi Oyi. It is the community’s history, held in the community’s hands. He built the place to keep it.

Akwụkwọ ndekọ dị ébé a bụ nke Ụmụ Gwuanyi Oyi. Ọ bụ akụkọ ihe mere eme nke obodo, nke dị n’aka obodo. O ruru ébé a idobe ya.

“One standard, held across every engine we run.”

“Otu ụkpụrụ, nke anyị na-ejigide n’ígwè ọrụ ọ bụla anyị na-agba.”

The ones who have gone

Ndị lara mmụọ

A kindred keeps its dead as carefully as its living. Nobody leaves this record by dying — they move to a different part of it.

Ụmụnna na-elekọta ndị lara mmụọ n’ime ha dịka ha si elekọta ndị dị ndụ. Ọ dịghị onye ọnwụ na-esi n’akwụkwọ ndekọ a wepụ — ọ na-akwaga n’akụkụ ọzọ nke ya.

Coming up

Ncheta ndị dị nso

Today. ${a.years_gone} ${a.years_gone === 1 ? 'year' : 'years'} gone.

Taa ka ọ dị afọ ${a.years_gone}.

In ${a.days_away} ${a.days_away === 1 ? 'day' : 'days'} it will be ${ a.years_gone } ${a.years_gone === 1 ? 'year' : 'years'}.

Ọ fọrọ ụbọchị ${a.days_away} ka ọ dị afọ ${a.years_gone}.

Ikwa ozu — still owed

Ikwa ozu ka dịịrị anyị

The second burial has not been recorded for these. An obligation the family carries together, and it is easier to carry when everybody can see it.

E dekọbeghị ikwa ozu nke ndị a. Ọ bụ ọrụ ezinaụlọ niile na-ebukọ ọnụ, ọ na-adịkwa mfe ibu ya mgbe onye ọ bụla pụrụ ịhụ ya.

${o.years_since} ${o.years_since === 1 ? 'year' : 'years'} since

afọ ${o.years_since} agaala

Nobody is recorded here yet

E dekọbeghị onye ọ bụla ébé a

Remembered

Ndị a na-echeta

The record marks 38 people as late, but holds nothing about them beyond that — no date, no place, no words. Recording a death here also settles the person’s standing in the lineage, so the platform stops asking whether they are living.

Akwụkwọ ndekọ gosiri na mmadụ 38 alarala mmụọ, ma o nweghị ihe ọzọ o ji banyere ha — ụbọchị adịghị, ébé adịghị, okwu adịghị. Idekọ ọnwụ ébé a na-edozikwa ọnọdụ onye ahụ n’usoro ọmụmụ, ka ébé a kwụsị ịjụ ma ọ dị ndụ.

A member of the family

Otu onye nke ezinaụlọ

in ${m.died_year}

n’afọ ${m.died_year}

date not recorded

e dekọghị ụbọchị ya

· ${m.age_at_death} years

· afọ ${m.age_at_death}

· at ${m.died_at_place}

· na ${m.died_at_place}

Laid at ${m.buried_at_place}

E liri ya na ${m.buried_at_place}

on ${longDate(m.buried_on)}

n’ụbọchị ${longDate(m.buried_on)}

Ikwa ozu held ${longDate(m.second_burial_on)}

E mere ikwa ozu ya na ${longDate(m.second_burial_on)}

Ikwa ozu not yet recorded

E dekọbeghị ikwa ozu ya

a member of the family

otu onye nke ezinaụlọ

Record a death

Dekọọ ọnwụ

This also marks them late in the lineage, in the same act — so the platform will not go on asking the family whether they are living.

Nke a na-egosikwa n’usoro ọmụmụ na ọ larala mmụọ, n’otu omume ahụ — ka ébé a ghara ịnọgide na-ajụ ezinaụlọ ma ọ dị ndụ.

You are seeing only those the record shows to anyone.

Ị na-ahụ naanị ndị akwụkwọ ndekọ na-egosi onye ọ bụla.

to see the rest and to leave words.

ka ị hụ ndị fọdụrụ ma hapụ okwu.

This is the whole record, set out to be printed and bound. Everything on this platform depends on a bill being paid; paper does not. Print a copy for the compound, and one for whoever keeps the family’s papers.

Nke a bụ akwụkwọ ndekọ ahụ dum, e doziri ya ka e bipụta ma kee ya. Ihe niile dị n’ébé a dabere n’ụgwọ a kwụrụ; akwụkwọ adịghị adabere na ya. Bipụta otu maka ezi ahụ, bipụtakwa otu maka onye na-edebe akwụkwọ ezinaụlọ.

The record of the kindred

Akwụkwọ ndekọ nke ụmụnna

${place.lga} Local Government Area

Ọchịchị Ime Obodo ${place.lga}

Printed ${printedOn}

E bipụtara ya ${printedOn}

What this copy contains.

Ihe dị n’akwụkwọ a.

How to read this book

Ka e si agụ akwụkwọ a

The descent

Usoro ọmụmụ

By generation from Areji Amoke. The name in brackets is the father, where the record holds one.

N’ọgbọ n’ọgbọ site na Areji Amoke. Aha dị n’ime akara bụ nna ya, ebe akwụkwọ ndekọ ji otu.

${ORDINALS[g] ??

Ọgbọ ${g}

· late

· lara mmụọ

The houses

Ụlọ ndị ahụ

Where a man married more than one wife, his children are set out under the house each was born into.

Ebe nwoke lụrụ karịa otu nwunye, e depụtara ụmụ ya n’okpuru ụlọ a mụrụ onye ọ bụla n’ime ya.

Name not yet received

Anatabeghị aha ya

of the ${h.wifeMaiden} family

nke ezinaụlọ ${h.wifeMaiden}

Everyone, by name

Onye ọ bụla, n’aha ya

What this record does not know

Ihe akwụkwọ ndekọ a amaghị

Each is worked out from the record itself. Answer one and it leaves the list — and the next printing of this book is that much truer than the one you are holding.

E si n’akwụkwọ ndekọ n’onwe ya chọpụta nke ọ bụla. Zaa otu, ọ hapụ ndepụta a — mbipụta ọzọ nke akwụkwọ a ga-abụkwa eziokwu karịa nke ị ji n’aka.

Ask ${g.askWho}.

Jụọ ${g.askWho}.

and ${inKind.length - 20} more of the same kind, in the platform.

na ${inKind.length - 20} ọzọ nke otu ụdị ahụ, n’ébé a.

How this book was made

Ka e si mee akwụkwọ a

Set down from the family record compiled in 2015, and kept current since on a platform built for this kindred. Every name here was transcribed from that document or given by a member of the family; none was inferred, and none was invented.

E si n’akwụkwọ ezinaụlọ e chịkọtara na 2015 depụta ya, e mekwara ka ọ dịrị ọhụrụ site mgbe ahụ n’ebe e wuru maka ụmụnna a. Aha ọ bụla dị ébé a ka e si n’akwụkwọ ahụ depụta ma ọ bụ nke otu onye n’ezinaụlọ kwuru; ọ dịghị nke e chepụtara, ọ dịghịkwa nke a tụrụ n’amụma.

Built by Onah Chukwuemeka Henry, a son of Ụmụ Gwuanyi Oyi, for Henry Onyx Limited.

Onah Chukwuemeka Henry, nwa Ụmụ Gwuanyi Oyi, wuru ya maka Henry Onyx Limited.

If you have never been, or you left as a child and no longer remember the way, this page will take you there.

Ọ bụrụ na ị gabeghị ya mbụ, ma ọ bụ na ị hapụrụ mgbe ị bụ nwata ma chefuo ụzọ ahụ, ébé a ga-eduru gị ruo ya.

Where home is

Ebe ụlọ dị

Local Government Area

Ọchịchị ime obodo

Written out in one line:

E dere ya n’otu ahịrị:

Open it in a map

Meghee ya na maapụ

These open

Ndị a na-emeghe

— the town. A map will bring you that far reliably. Amama sits inside the community and is not pinned on public maps, so the last part of the journey is asked for, not searched for. The stages below say what to ask.

— obodo ahụ. Maapụ ga-eburu gị ruo ébé ahụ n’enweghị nsogbu. Amama dị n’ime obodo ahụ, a kakwaghị ya akara na maapụ ọha, ya mere a na-ajụ ụzọ maka akụkụ ikpeazụ nke njem ahụ, a naghị achọ ya na maapụ. Nzọụkwụ ndị dị n’okpuru na-ekwu ihe ị ga-ajụ.

Directions from where I am

Zi m ụzọ site ebe m nọ

Show me on a map

Gosi m ya na maapụ

The journey, stage by stage

Njem ahụ, site n’otu nzọ ruo n’ọzọ

${supplied} of ${journeyHome.length} stages are recorded. The last ones need the family to fill them in — a landmark everybody knows, and whom to ask for on arrival.

E dekọrọla nzọụkwụ ${supplied} n’ime ${journeyHome.length}. Ndị ikpeazụ chọrọ ka ezinaụlọ mejupụta ha — ihe ịrịbama onye ọ bụla maara, na onye a ga-ajụ maka ya mgbe i rutere.

Not yet recorded. If you know the way, tell the family and it will be added here — nothing has been guessed at.

E dekọbeghị ya. Ọ bụrụ na ị maara ụzọ ahụ, gwa ezinaụlọ, a ga-etinye ya ébé a — ọ dịghị ihe e tinyere n’atụmatụ.

Before you travel

Tupu ị pụọ njem

Tell someone at home you are coming. Arriving unannounced in a village you have never seen is harder than it needs to be.

Gwa onye nọ n’ụlọ na ị na-abịa. Ịbata n’ime obodo ị hụtụbeghị mgbe ọ dịghị onye maara na ị na-abịa na-esikwu ike karịa ka o kwesịrị.

Save this page before you set out. It works with no network once it has been opened.

Chekwaa ibe a tupu ị pụọ. Ọ na-arụ ọrụ n’enweghị netwọk ozugbo i megheziri ya otu ugboro.

Know your own line. Being able to say whose son or daughter you are will place you faster than any address —

Mara usoro ọmụmụ nke gị. Ịmata onye ị bụ nwa ya ga-eme ka a chọta ebe ị dabara ngwa ngwa karịa adreesị ọ bụla —

find your name in the family

chọta aha gị n’ime ndị be anyị

Say which kind of newcomer this is.

Kwuo ụdị onye ọhụrụ ọ bụ.

Give their name — the record cannot hold a person without one.

Nye aha ya — akwụkwọ ndekọ apụghị idebe mmadụ na-enweghị aha.

That is not an answer the record holds for sex.

Nke ahụ abụghị azịza akwụkwọ ndekọ na-anara maka nwoke ma ọ bụ nwaanyị.

Say on whose word this stands — "as told by…" is how the 2015 document itself was made.

Kwuo n’ọnụ onye nke a si — "dịka onye a si kwuo…" bụ otú e si mee akwụkwọ 2015 n’onwe ya.

A year could not be read.

A pụghị ịgụ otu afọ.

For one who has gone, give years rather than an exact birthday.

Maka onye lara mmụọ, nye afọ kama ụbọchị ọmụmụ kpọmkwem.

You are not signed in.

Ị banyebeghị.

Proposing somebody is for verified members of the kindred.

Ọ bụ ndị òtù e kwadoro nke ụmụnna na-akpọbata mmadụ.

Bring somebody in

Kpọbata mmadụ

The record takes letters from its own.

Akwụkwọ ndekọ na-anara akwụkwọ ozi site n’aka ndị nke ya.

, and once the family has verified you, this page takes yours.

, ozugbo ezinaụlọ kwadoro gị, ibe a ga-anara nke gị.

Signing in proves an email or a phone — not a lineage. Once the elders confirm who you are, this page takes your letters.

Ịbanye na-egosi email ma ọ bụ ekwentị — ọ bụghị usoro ọmụmụ. Ozugbo ndị okenye kwadoro onye ị bụ, ibe a ga-anara akwụkwọ ozi gị.

Your letters

Akwụkwọ ozi gị

in the record

ọ dị n’akwụkwọ ndekọ

declined

a jụrụ ya

with the elders

ọ nọ n’aka ndị okenye

${s.paces} paces

nzọ ụkwụ ${s.paces}

${d.wives} houses

ụlọ ${d.wives}

A map brings a traveller as far as Ede-Oballa. The last quarter mile is asked for, and what you ask for is a landmark somebody has to have told you. This is that.

Maapụ na-eburu onye njem ruo naanị Ede-Oballa. Akụkụ ụzọ ikpeazụ bụ ihe a na-ajụ ajụ, ihe ị ga-ajụ bụkwa ihe ịrịbama mmadụ gwaworo gị. Nke a bụ ya.

The obi

Obi ahụ

Recorded

E dekọrọla

With a bearing

Nwere akụkụ

Landmarks

Ihe ịrịbama

What to ask for

Ihe ị ga-ajụ

Nothing recorded yet. A church, a market, a junction, a tree everybody knows — the thing a stranger says out loud in Ede-Oballa and is pointed the right way.

E dekọbeghị ihe ọ bụla. Ụlọ ụka, ahịa, njikọ ụzọ, osisi onye ọ bụla maara — ihe ahụ ọbịa ga-akpọ n’Ede-Oballa, e zikwara ya ụzọ ziri ezi.

· known to the family only

· naanị ezinaụlọ maara ya

Ask for

Jụọ maka

The compounds

Ezi ndị ahụ

${i.wives} ${i.wives === 1 ? 'house' : 'houses'} ·

ụlọ ${i.wives} ·

and ${implied.length - 40} more.

na ${implied.length - 40} ọzọ.

Where the family lives stays in the family

Ebe ezinaụlọ bi na-anọgide n’ime ezinaụlọ

This page says where living members of the kindred sleep. Inside Amama that is common knowledge; putting it where anybody can read it is a different thing entirely, so it is shown to verified members and to nobody else.

Ibe a na-ekwu ebe ndị ụmụnna dị ndụ na-ehi ụra. N’ime Amama, ọ bụ ihe onye ọ bụla maara; itinye ya ebe onye ọ bụla ga-agụ ya bụ ihe dị iche kpamkpam, ya mere ọ bụ naanị ndị òtù e kwadoro na-ahụ ya.

What the elders say

Ihe ndị okenye na-ekwu

The names in this record can be recovered from paper and from anyone who remembers. A voice cannot. When an old man dies with an account nobody wrote down, it is not mislaid — it is finished.

A pụrụ isite n’akwụkwọ na n’ọnụ ndị na-echeta weghachite aha ndị dị n’akwụkwọ ndekọ a. Olu — a pụghị iweghachite ya. Mgbe okenye ji akụkọ ọ dịghị onye dere ede lara mmụọ, ọ bụghị ihe furu efu — ọ gwụla.

Nothing has been recorded yet.

E dekọbeghị ihe ọ bụla.

This is the emptiest and most urgent part of the platform. The lineage will still be here next year. The people who can explain it may not.

Ébé a bụ akụkụ kacha tọgbọrọ n’efu, bụrụkwa nke kacha adị oke mkpa n’ébé a niile. Usoro ọmụmụ ga-adịgide ruo afọ ọzọ. Ndị pụrụ ịkọwa ya — o nwere ike ha agaghị adịgide.

It does not need to be formal. A phone on a table while an uncle explains why a compound was divided the way it was is worth more than anything written afterwards from memory.

Ọ dịghị mkpa ka ọ bụrụ ihe e doziri edozi. Ekwentị dị n’elu tebụl mgbe nwanne nna na-akọwa ihe mere e ji kee ezi ka e si kee ya bara uru karịa ihe ọ bụla a ga-ede mgbe e mesịrị site n’ihe a na-echeta.

${traditions.length} ${traditions.length === 1 ? 'account' : 'accounts'}

Akụkọ ${traditions.length}

An account

Akụkọ

spoken by

onye kwuru ya bụ

at ${t.spoken_at_place}

na ${t.spoken_at_place}

The words

Okwu ya

Record something

Dekọọ ihe

to add to the archive.

ka i tinye ihe n’ọba a.

Your place in the record has not been confirmed yet, so the archive is not open to you to add to.

A kwadobeghị ọnọdụ gị n’akwụkwọ ndekọ, ya mere ọba a emegheghị gị itinye ihe.

and an elder will confirm it.

otu onye okenye ga-akwadokwa ya.

Ask first, and set who may hear it before you press record — so that nobody has to fill in a form while an elder is waiting to speak.

Buru ụzọ jụọ, kwuokwa ndị pụrụ ịnụ ya tupu ị pịa ndekọ — ka onye ọ bụla ghara imejupụta fọm mgbe okenye na-eche ikwu okwu.

Type at least three letters of the name as it is written in the record.

Dee opekempe mkpụrụ akwụkwọ atọ nke aha ahụ ka e si dee ya n’akwụkwọ ndekọ.

Choose who you are in the record first.

Buru ụzọ họrọ onye ị bụ n’akwụkwọ ndekọ.

That claim could not be found. Start again.

A hụghị arịrịọ ahụ. Malite ọzọ.

Find yourself in the record

Chọta onwe gị n’akwụkwọ ndekọ

You are almost certainly already here. The kindred wrote its line down in 2015, and 265 people are in it. This is not about adding you — it is about joining your account to the place that is already yours.

Ọ ga-abụkarị na ị nọlarị ébé a. Ụmụnna dere usoro ọmụmụ ha n’afọ 2015, mmadụ 265 dịkwa n’ime ya. Nke a abụghị itinye gị — ọ bụ ijikọ akaụntụ gị na ébé bụ nke gị.

Your claim is already with the family

Arịrịọ gị adịlarị n’aka ezinaụlọ

You sent it on

I zitere ya na

. It is waiting on the head of your branch and on an elder — two people, because no one person should be able to decide this alone.

. Ọ na-echere onyeisi alaka gị na otu onye okenye — mmadụ abụọ, n’ihi na o kwesịghị ka otu onye naanị kpebie ihe dị otú a.

Nothing more is needed from you. If it is taking long, the surest way forward is to ask at home; this platform cannot hurry the family, and should not pretend to.

Ọ dịghị ihe ọzọ a chọrọ n’aka gị. Ọ bụrụ na ọ na-ewe ogologo oge, ụzọ kachasị doo anya bụ ịjụ ase n’ụlọ; ébé a apụghị ime ka ezinaụlọ mee ọsọ ọsọ, o kwesịghịkwa ime ka a ga-asị na ọ pụrụ.

Back to where you stand

Laghachi n’ébé ị guzo

That claim could not be found.

A hụghị arịrịọ ahụ.

No picture was received.

E nwetaghị foto ọ bụla.

That picture is too large.

Foto ahụ buru ibu karịa.

The picture could not be stored: ${uploadError.message}

A pụghị idebe foto ahụ: ${uploadError.message}

The sending domain checks out (SPF and DKIM passed)

E kwadoro ébé e si zite ya (SPF na DKIM gafere)

and

na

${failed} did not pass — the sender may not be who this says

${failed} agafeghị — o nwere ike bụrụ na onye zitere ya abụghị onye e dere ébé a

Everything sent to

Ihe niile e zitere na

. Shown to the elders and to nobody else.

. A na-egosi ya ndị okenye, ọ dịghịkwa onye ọzọ.

A letter here was written by whoever chose to send it. The name on it can be anybody’s — that is how email works, and it is why each one says below whether the sending domain actually checked out. Links are shown as plain text on purpose and are not clickable.

Akwụkwọ ozi ọ bụla dị ébé a — onye zitere ya bụ onye dere ya. Aha dị na ya nwere ike ịbụ nke onye ọ bụla — otú a ka email si adị, ọ bụkwa ya mere nke ọ bụla ji ekwu n’okpuru ma e kwadoro ébé e si zite ya n’ezie. E ji ụma gosi njikọ dịka mkpụrụokwu nkịtị — a pụghị ịpị ha.

The post is kept for the elders. If you are one and are seeing this, the record did not recognise your standing.

A na-edobe ozi maka ndị okenye. Ọ bụrụ na ị bụ otu n’ime ha ma ị na-ahụ nke a, akwụkwọ ndekọ amataghị ọnọdụ gị.

Nothing has arrived yet.

O nwebeghị ihe rutere.

(no subject)

(enweghị isiokwu)

no sender given

e nyeghị onye zitere ya

unknown

a maghị

${l.attachment_count} attachment(s), not kept

ihe mgbakwunye ${l.attachment_count}, e debeghị ha

answered

a zaghachila ya

Enter your phone number or your email address.

Dee nọmba ekwentị gị ma ọ bụ adreesị email gị.

That does not look like a phone number. Enter it as 0803 000 0000, or with the country code as +234 803 000 0000.

Nke ahụ adịghị ka nọmba ekwentị. Dee ya dịka 0803 000 0000, ma ọ bụ tinyere koodu obodo dịka +234 803 000 0000.

Codes by text message are not switched on yet. Use your email address for now.

E meghebeghị koodu site n’ozi ekwentị. Jiri adreesị email gị maka ugbu a.

That does not look like an email address.

Nke ahụ adịghị ka adreesị email.

Enter the code you were sent.

Dee koodu e zigaara gị.

There is no password to remember. Give a phone number or an email address and a code will be sent to it.

Ọ dịghị okwuntughe ị ga-echeta. Nye nọmba ekwentị ma ọ bụ adreesị email, a ga-ezitere gị koodu na ya.

That code has expired. Ask for a new one.

Koodu ahụ agafeela. Rịọ nke ọhụrụ.

That code was not right. Check it and try again.

Koodu ahụ ezighị ezi. Lelee ya, nwaakwa ọzọ.

What signing in does, and does not do

Ihe ịbanye na-eme, na ihe ọ na-adịghị eme

Signing in proves you hold that phone or that email. It does not prove who you are in this family, so it does not yet open the record.

Ịbanye na-egosi na ekwentị ahụ ma ọ bụ email ahụ bụ nke gị. Ọ naghị egosi onye ị bụ n’ezinaụlọ a, ya mere ọ meghebeghị akwụkwọ ndekọ.

The kindred verifies its own. An elder and the head of your branch confirm your place in the line, and the living members of the family become visible to you then — not before.

Ụmụnna na-akwado ndị nke ha. Otu onye okenye na onyeisi alaka gị ga-akwado ọnọdụ gị n’usoro ọmụmụ; mgbe ahụ ka ndị dị ndụ nke ezinaụlọ ga-apụta gị anya — ọ bụghị tupu mgbe ahụ.

Look at the family without signing in

Lee ndị be anyị anya n’abanyeghị

What to ask, before it goes

Ihe ị ga-ajụ, tupu ọ laa

A lineage can be rebuilt from documents and from anybody who remembers. But the way one particular old man says one particular proverb exists nowhere else. When he goes, it is gone.

A pụrụ ịchọtaghachi usoro ọmụmụ site n’akwụkwọ na n’isi onye ọ bụla na-echeta. Ma otú otu okenye si atụ otu ilu — nke ahụ enweghị ébé ọzọ ọ dị. Mgbe ọ laruru, ọ laala.

Print this. Sit beside him, ask him these, and let the phone record. Afterwards, carry the recording to the archive of what the elders say.

Bipụta ibe a. Nọdụ ala n’akụkụ ya, jụọ ya ajụjụ ndị a, ka ekwentị na-ede. Emesịa, buru ndekọ ahụ bịa n’ọba ihe ndị okenye na-ekwu.

The archive of what the elders say

Ọba ihe ndị okenye na-ekwu

The questions for any elder

Ajụjụ a na-ajụ okenye ọ bụla

In the order a conversation actually goes: start with his own life, which he is glad to talk about, and reach the harder things once he is talking.

Ha dị n’usoro mkparịta ụka si aga: malite n’ndụ ya, nke ọ na-anụ ụtọ ikwu, rute n’ihe ndị siri ike mgbe ọ malitere ikwu okwu.

What the record wants, and from whom

Ihe akwụkwọ ndekọ chọrọ n’aka mmadụ

The record knows what it is missing and who is most likely to know. These name living people, so only the family sees them.

Akwụkwọ ndekọ maara ihe na-akọ ya, maakwa onye kacha nwee ike ịma azịza ya. Ajụjụ ndị a na-akpọ aha ndị dị ndụ, ya mere ọ bụ naanị ezinaụlọ na-ahụ ha.

There are more questions the record wants, naming living people and who should be asked. Only the family sees those.

E nwere ajụjụ ndị ọzọ akwụkwọ ndekọ chọrọ, nke na-akpọ aha ndị dị ndụ na onye kwesịrị ịjụ ha. Naanị ndị ezinaụlọ kwadoro na-ahụ ha.

Show the elders who you are

Gosi ndị okenye onye ị bụ

How are we related?

Gịnị ka anyị bụ nye ibe anyị?

Choose two people and the record will say exactly how they stand to one another — in plain words, in English, and in the word the elders use.

Họrọ mmadụ abụọ, akwụkwọ ndekọ ga-ekwu kpọmkwem ihe ha bụ nye ibe ha — n’okwu doro anya, n’asụsụ Bekee, na n’okwu ndị okenye ji.

The lines are kept for the family

E debere usoro ọmụmụ maka ezinaụlọ

Tracing a relationship means walking father to father through the whole record, and who descends from whom is shown to verified members of the kindred. The names above are public; the descent is not.

Ịchọpụta ihe mmadụ abụọ bụ nye ibe ha bụ ịgafe akwụkwọ ndekọ dum site na nna ruo na nna; onye si n’onye pụta bụ ihe a na-egosi naanị ndị òtù e kwadoro n’ụmụnna. Aha ndị dị n’elu bụ ihe onye ọ bụla pụrụ ịhụ; usoro ọmụmụ abụghị.

Every person here descends from Areji Amoke, so there is an answer for any two people in the record — this page simply is not able to give it to you yet.

Onye ọ bụla ébé a si na Areji Amoke pụta, ya mere azịza dịịrị mmadụ abụọ ọ bụla n’akwụkwọ ndekọ — naanị na ibe a apụghị inye gị ya ugbu a.

First person

Onye nke mbụ

Second person

Onye nke abụọ

Show the relationship

Gosi ihe ha bụ nye ibe ha

In Igbo

N’asụsụ Igbo

In English

N’asụsụ Bekee

Find anything

Chọọ aha

What are you looking for

Gịnị ka ị na-achọ

Search

Chọọ

Narrow it

Belata ya

Anything

Ihe ọ bụla

Any generation

Ọgbọ ọ bụla

Living or late

Dị ndụ ma ọ bụ lara mmụọ

Clear

Wepụ ya

Three letters at least — otherwise the search would simply hand back the whole record.

Ọ dịkarịa ala mkpụrụedemede atọ — ma ọ bụghị ya, ọchụchọ ga-eweghachi akwụkwọ ndekọ ahụ dum.

The search could not be carried out just now — this is a fault on our side, not an answer about the record. Please try again in a moment.

A pụghị ịchọ n’akwụkwọ ndekọ ugbu a — nke a bụ mmejọ n’aka anyị, ọ bụghị azịza banyere akwụkwọ ndekọ. Bugharịa ibe a ka a chọọ ọzọ.

Koodu gị maka akwụkwọ ndekọ ezinaụlọ

Otu onye na-arịọ ka a kwado ya

Ndị okenye amatala gị

Banyere arịrịọ gị

E megharịala otu ndekọ ego

Ikwa ozu nke ${name}

Taa bụ ụbọchị ${name}

Ịkwado adreesị gị

A kpọọla gị oku

Ịkwado adreesị ọhụrụ gị

Keep a copy

Debe otu nke gị

This website depends on a bill being paid, a domain being renewed, and somebody still holding the password. None of that is certain over six generations. Take the record with you — it opens with no account, no network, and no permission from anybody.

Ébé a na-adabere n’ụgwọ a na-akwụ, na domain a na-emegharị, na onye ka ji okwuntughe. O nweghị nke n’ime ha doro anya ruo ọgbọ isii. Buru akwụkwọ ndekọ a n’aka gị — ọ na-emeghe n’enweghị akaụntụ, n’enweghị ịntanetị, n’enweghị ikike sitere n’aka onye ọ bụla.

For reading and printing

Maka ọgụgụ na obibi

For rebuilding from

Maka iji wughachi ya

For whoever finds it

Maka onye ọ bụla ga-achọta ya

What will be in yours

Ihe ga-adị n’otu nke gị

The recorded voices of the elders are in no copy, at any standing. Each was given at a particular tier, to particular people, and a file once downloaded no longer remembers who it was meant for. Those stay on

Olu ndị okenye e dekọrọ adịghị n’otu ọ bụla, n’ọnọdụ ọ bụla. E kwuru nke ọ bụla n’otu ọkwa, nye ndị e bu n’obi; faịlụ e budatarala anaghịkwa echeta onye e debere ya nye. Ha na-anọgide na

the page that knows

ibe ahụ maara

the book

akwụkwọ ahụ

— the same record set for paper, which needs no computer at all.

— otu akwụkwọ ndekọ ahụ e doziri maka obibi, nke na-adịghị achọ kọmputa ọ bụla.

distance not known

a maghị ka o si tere anya

at home

n’ụlọ

Where the family is

Ebe ndị be anyị nọ

Every place is drawn at its true direction and distance from the compound at Amama. Turn the page to face north and it is the arrangement of the world.

E sere ébé ọ bụla n’ezi akụkụ ya na ebe o si tere anya site n’ezi dị n’Amama. Tụgharịa ibe a ka o chee ihu n’ugwu, ọ bụ ka ụwa si dị.

This kindred is spread across Nigeria and well beyond it, and the record holds none of it. Once cities are entered, a member in London will be able to see who else is in London — which is the part of this that is actually worth having.

Ụmụnna a gbasara Naịjirịa niile na mba ndị dị n’ofe ya, akwụkwọ ndekọ ejighị nke ọ bụla n’ime ya. Mgbe e dekọrọ obodo ndị a, onye òtù nọ na London ga-ahụ ndị ọzọ nọ na London — nke ahụ bụ akụkụ nke a bara uru n’ezie.

Only the city is ever kept. Never an address, never a coordinate for a person. The platform could not store one if somebody wanted it to: there is no column for it.

Naanị obodo ka a na-edebe. Ọ dịghị mgbe a na-edebe adreesị, ọ dịghịkwa mgbe a na-edebe ebe kpọmkwem nke mmadụ. Ébé a agaghị edebe otu ọ bụrụgodị na mmadụ chọrọ ya: kọlụm adịghị maka ya.

People placed

Mmadụ e debere

Your family in ${myCity}

Ndị be gị nọ na ${myCity}

Only a city is ever recorded for anybody — never an address, never a coordinate. The coordinates on this page belong to the cities themselves, which are on every map already. Nothing here is visible outside the kindred.

Naanị obodo ka a na-edekọ maka onye ọ bụla — ọ bụghị adreesị, ọ bụghịkwa ebe kpọmkwem. Ebe ndị e depụtara n’ibe a bụ nke obodo ndị ahụ n’onwe ha, ndị dịkwa na maapụ ọ bụla ugbua. Ọ dịghị ihe dị ébé a nke a na-ahụ na mpụga ụmụnna.

The photographs

Foto ndị ahụ

What is in the boxes and the drawers. A photograph of somebody living is never shown outside the family — the record refuses it, whoever asks.

Ihe dị n’igbe na n’ọba. A naghị egosi foto onye dị ndụ na mpụga ezinaụlọ — akwụkwọ ndekọ na-ajụ ya, onye ọ bụla jụrụ ya.

The photographs could not be read just now — a fault on our side, not an answer about the record.

A pụghị ịgụ foto ndị ahụ ugbu a — nsogbu dị n’aka anyị, ọ bụghị azịza banyere akwụkwọ ndekọ. Bugharịa ibe a.

None yet

Ọ dịghị nke dị ugbu a

The image itself is not shown to you

A naghị egosi gị foto ahụ n’onwe ya

Year and place not recorded

E dekọbeghị afọ na ébé ya

passed

lara mmụọ

Undated

Ụbọchị a na-amaghị afọ ya

The days

Ụbọchị anyị

What happened, year by year — titles taken, schools finished, meetings held, and those who went. A birth enters this record as a person; a passing speaks from the memorials, so this line can never disagree with the pages that own them.

Ihe mere n’afọ ọ bụla — echichi e chiri, akwụkwọ a gụsịrị, nzukọ e nwere, na ndị lara mmụọ. Ụbọchị ọmụmụ na-abanye dịka mmadụ; ọnwụ na-esite n’ébé ncheta.

No days are recorded yet — the first is yours to write. Any person’s page carries the form.

Ọ dịghị ụbọchị e dekọrọla — nke mbụ bụ nke gị. Gaa n’ibe onye ọ bụla dekọọ ụbọchị ya.

The days of the living are the family’s.

Ụbọchị ndị dị ndụ bụ nke ezinaụlọ. Banye.

The Igbo of this record

Okwu Igbo nke ébé a

Every Igbo sentence here — all ${all.length} of them — was written by software. No native speaker has read them through. That is the one thing this record is still waiting for.

Kọmputa dere okwu Igbo niile dị n’ébé a — okwu ${all.length}. Ọ dịbeghị onye Igbo bụ asụsụ ya gụchara ha. Nke ahụ bụ ihe a na-eche ugbu a.

Print this page and take a biro to it. The English is on top and the Igbo beneath it. Where a line is wrong, write the right words beside it and give whoever keeps the record its number.

Bipụta ibe a, were biro. Bekee dị n’elu, Igbo dịkwa n’okpuru ya. Ebe okwu ọ bụla ezighị ezi, dee nke ziri ezi n’akụkụ ya, gwakwa onye na-elekọta ébé a nọmba ya.

Nothing here is a family member’s own words. These are the platform’s sentences about itself — no names, no dates, nothing about any living person.

Ọ bụghị nnọchi anya okwu ndị okenye. Ọ bụ okwu ébé a n’onwe ya — aha mmadụ ọ bụla adịghị ya, ụbọchị ọmụmụ adịghịkwa ya.

Search the record

Chọọ n’akwụkwọ ndekọ

Find anything…

Chọọ ihe ọ bụla…

The record belongs to Umu Gwuanyi Oyi.

Akwụkwọ ndekọ a bụ nke Ụmụ Gwuanyi Oyi.