FACULTY OF ARTS

DEPARTMENT OF LINGUISTICS

COURSE CODE: LIN 123

COURSE TITLE: INTRODUCTION TO NIGERIAN LANGUAGES
LECTURER: DR KENNETH OBIORA.

GROUP NAMES MATRIC NUMBER

ADEBESIN ENIOLA MARY 230113125
AFINNI MOYOSORE FAITH 230113126
ADEKUNLE OLASUBOMI ABDUL- LATEEF 230113127
ITEOLUWAKISI LOUISA WILLIAMS 230113128
ADERIBIGBE OLUWAGBOHUNMI FAVOUR 230113129
GAFAR TOLULOPE HALIMAH 230113130
OLAJOLO KEHINDE KEMISOLA 230113131

AN ATLAS OF NIGERIAN LANGUAGE

THE BEROM LANGUAGE

"Berom" also known as "Birom"(alternate spelling) is spoken in the northern part of Nigeria. It's
speakers are called “worom” and they call their language “Cen Berom”. The language “ Berom”
has other names based on its location, e.g. the tyap ethnic group call it “ Akuut”, the Berom
people refer to their paramount ruler as “ the Gbong Gwom Jos”. They also are known as “Jos”,
a city in plateau State where they are located. “ Berom” has various names which includes;
Afango, Akuut, About, Gbang, Kibbo, Kibo, Kibbun, Kibyen, Since. It's people are also referred
to as shosho, or Shaushau. The Berom speakers reside in Barkin Ladi which is located in Jos,
plateau State. It is also spoken in Jema'a local government area, Kaduna State. There are
approximately one million native speakers of the language and is classified under the Niger-
Congo linguistics family. It is further sub classified by Greenberg (1966) as a member of the
Benue -Congo of the Niger. “Berom” has different dialects like Gyel, Kuru, Vwang, Du, Foron,
Fan, Roop, Rim, Riyom, Heikpang, Bachit, Gashish, Rahoss and Tahoss.
There are some publications in the language like Folk stories(1975), Trial primer in 3
parts, Literacy programme in progress, official orthography ( Kuhn & Dusu 1985) l. The
language also has some scripture publication like scripture portions from 1916, hymn book, New
testament 1984, Complete Bible (2009). Linguistics publications in the Berom language includes
"“Berom language” - Wikipedia, “La langue Birom ( Nigeria Septentrional) - Phonologie,
Morphologies, Syntaxe” by L. Bouquiaux (1970), “ Plural verb morphology in Eastern Berom” by
Roger M. Bleach (2006), “A study of the Morphology process in Berom language" by Marcus
Pam Bitrus, Dung Ishaya Pwajok, and Pam Eric Ganan (2015).
Seeing as there are approximately one million speakers of the language, "Berom" is no
where near the verge of extinction. It and Tarok are the only language spoken in Plateau that
isn't nearly extinct. “Berom” is used on various media platforms like radio stations in plateau
state such as Highland FM and Plateau Radio Television corporations, on television
programmes including news bulletins & cultural shows on stations like Plateau Radio Television
Corporations and Nigerian Television Authority( NTA), Jos. On social media platforms like
Facebook, Twitter and WhatsApp where people share content, news, and ideas in the
language, Online news websites such as the Berom Times and Berom News Online, Publish
news articles in the Berom language. There are podcasts that feature the Berom language such
as “ the Berom podcast ” and “the Berom voice”. It's also used in music with many artist
composing songs in the language. Some films have been produced in the Berom language
mostly by local film makers in plateau state.
Here are some of the literary terms used in Berom;
i)“Bwok” - book ii) “
Tahwon” - literature iii)
“ Kwom” - poem iv)
“Ngwom” - song
v) “ Sira” - news
"Berom" has a minimal presence online like Wikipedia page for language information, some
literary works available as e-books, few online websites, music on platforms like YouTube,
language documentation and research papers. The language is used in test messages among
its speakers but is limited due to several factors like limited availability of Berom language input
tools and keyboard on mobile devices, also, many Berom speakers may not be familiar with
writing in their native language as theyay be more accustomed to speaking it. Despite these
challenges, some Berom speskers, especially the younger generation are making efforts to use
their native language in text messages as a way to preserve and promote their cultural heritage.
The Berom people have a collection of gestures and signs that are unique to their
culture.e.g. Elders use signs to narrate stories and pass down cultural values to younger
generations. The Berom language uses the Latin alphabet script which was introduced by
missionaries in 1916. The script was further developed by the Berom language Board and the
Nigerian Bible Translation Trust in 1991. The language consists of 23 consonant phonemes and
7 vowel phonemes with a total of 30 letters in its orthography.

THE BETE LANGUAGE

The Bete language of Nigeria is a nearly extinct language spoken by a small minority of the
3,000 inhabitants of Bete Town. Its speakers have mostly shifted to Jukun Takum. Bete is
reported to have been close to Lufu and Bibi.
 It is native to Takum Local Government, Taraba State, Nigeria. Bete had about 50 native
speakers as of 1992 and approximately 3000 speakers generally.
Bete is classified under the Niger-Congo language family and further classified under the
Atlantic-Congo, Benue-Congo, Plateau, Yukubenic, Bete-Lufu sub-families. According to the
Vienna Yukuben Project and the Ethnologue, it belongs in the Jukunoid sub-family (though the
latter formerly listed it as unclassified.)
A publication was made by the Flu Press Publishing House on the 9th of October, 2011 titled
'Bete Language (Nigeria); Nigeria, Lufu Language, Jukunoid Languages'.
Bete is an endangered and moribund language which is dying out with only a few elderly
speakers left. It has no record of media use, no record of literacy and no known sign languages.
This language has minimal internet presence with a limited number of articles online
(Wikepedia, Morebooks, etc.)
The second language use by the Bete people in Nigeria is mostly the Jakun Takum language.
Geographical locations of the Bete language are Nigeria, Gongola State, Wukari Division,
Ayikiben District, Bete Town. Bete is spoken by people of the same name which is sub-divised
in six sub-groups; Aphan(Afan), Ruke, Osu, Agu, Botsu and Humiyan (Ref: UNESCO, Bete
Language Profile, Multilingualism in Cyberspace Safeguarding Endangered Languages
THE BETE-BENDI LANGUAGE

The Bete-Bendi language alternately spelt as Beté-Béndí, is spoken by the Bete people in
Obudu local government, Cross-River, Nigeria, which holds a significant place within the
community's cultural and linguistic heritage. Another name for the language is "Dama" and the
people are called the "Bete people" or "Bendi people". The Bete-Bendi language belongs to the
Niger-Congo language family and is classified under the Atlantic-Congo group with over
200,000 speakers based on recent research.

This language, alongside its variations, serves as a vital means of communication and cultural
expression among the Bete people. Publications and scriptures in the Bete language play a
crucial role in preserving the rich traditions and beliefs of the community. These materials,
ranging from religious texts to linguistic publications of Grammar books, Dictionaries and
research articles, contribute to the documentation and promotion of the Bete-Bendi language.

The second language used in place of Bete-Bendi language is English and French, Bete-Bendi
language is classified endangered, facing a risk of declining speakers and potential extinction.
This language require support through revitalization programs, documentation, and community
initiatives to ensure the survival for future generations. Medias like Radio, Television,
newspapers and digital platforms plays a crucial role in facilitating communication and
preserving cultural heritage within Bete-Bendi community.

Efforts to enhance literacy in the Bete-Bendi language are essential for the community's
development and preservation of their linguistic identity. Promoting literacy through educational
initiatives can empower individuals to engage more deeply with their language and heritage.
The development of written forms of the Bete-Bendi language, including the creation of a writing
system, is crucial for fostering communication and preserving the language for future
generations.

Furthermore, the increasing Internet presence of the Bete-Bendi language signifies a growing
interest in digital communication and language learning within the community. The development
of text messaging in the Bete-Bendi language reflects the adaptability of the language to
modern communication technologies. Moreover, exploring the creation of a formal sign
language that corresponds to the Bete-Bendi language can further enhance communication
accessibility for the community, bridging linguistic gaps and promoting inclusivity among its
members. The Bete-Bendi language is primarily spoken and does not have a standardized
script or writting system.
THE BIN LANGUAGE

The Bin people are an indigenous ethnic group and can also be referred to as the Bina people
(an alternate name).
The language of the Bin or Bina people is called Tibin. They call themselves the Bibin people.
Although, some people call the language Bogana and call the people “Binawa people”.

The Tibin people reside in Samanika Local Government Area of Kaduna State, Nigeria which is
located in about 15 kilometer west of Mariri along the Geshere road.

The language is spoken by four villages. They have a rich cultural heritage and a unique identity
that sets them apart from other communities in the region.
Their language, also known as Bin, belongs to the Afro-Asiatic language family and is spoken
by approximately 10,000 people in the region.

One of the most notable aspects of Bin culture is their strong emphasis on community and
social cohesion. They live in small villages, where everyone works together to maintain peace
and harmony. The Bin people are known for their warm hospitality and welcoming nature, often
going out of their way to assist visitors and strangers.

The Bin people are predominantly farmers, growing crops such as maize, yams, and cassava.
They also engage in hunting and gathering, utilizing the rich natural resources of their
environment. Their traditional crafts, including pottery and weaving, are highly prized for their
beauty and durability.

The Bin people have a deep spiritual connection to their land and ancestors. They believe in a
supreme being who is responsible for the creation and sustenance of the world. Their traditional
religion is characterized by rituals, ceremonies, and festivals that celebrate important life events
and seasonal changes.

Despite their rich cultural heritage, the Bin people face numerous challenges, including poverty,
lack of access to education and healthcare, and marginalization by the government. Efforts are
being made by local organizations and NGOs to support the Bin people in preserving their
culture and improving their socio-economic conditions.

In conclusion, the Bin people of Samanika LGA, Kaduna State, are a unique and vibrant ethnic
group with a rich cultural heritage. Their strong sense of community, traditional crafts, and
spiritual connection to their land make them an important part of Nigeria's diverse cultural
landscape. It is essential to recognize and support their struggles to preserve their identity and
improve their well-being.

THE BISHI LANGUAGE

Bishi, or Bisi, is a lesser known tongue spoken by the Kaduna people of Northern Nigeria. It is
otherwise known as Piti. It's speakers are called Abishi and they are located in the Lere
(including Saminaka) and Kauru local government area in Kaduna. It is spoken by over 8000
people. There is documentation of at least 26 villages where the Abishi people reside.

The Bishi language emerges as an offshoot of the Niger-Congo language family, specifically
belonging to the Kainji subgroup of the Benue-Congo branch. Atsam* (also known as *Ribi* or
*Rigmgbang*) is a closely related language to Piti. It was formerly listed as a dialect of Bishi but
has been concluded to be a distinct language. As a result of this, Bishi is said to have no dialect
as of now.

Bishi language is said to have no orthography and therefore, has no publication (except a new
audio recording of the Bible), internet presence or media use. It can be said that there are few
linguistic publications about the language but these few contain limited information. The
language is considered threatened or endangeted because the said speakers are beginning to
shift to languages like Hausa and English which are the major languages in their location.

Till today, efforts are still being made by linguistic researchers and community members to
revitalize and document the Bishi language to ensure the preservation for future generations.
THE BIATRE LANGUAGE

Alternative spellings of the head name

The Bitare language is also known by its alternate names which are Njwande, and
Yukutare, these names may be use interchangeably by different countries in different regions
 This language is spoken by the southeastern part of Nigerian and from the southwestern part
of Cameroon, it is an integral part of their culture and linguistic landscape of the region.

The people’s own name for their language and themselves.

The people using Bitare language mostly refers to their language as; Yukutare ,Asha and
Njwande, which is mostly use by the east Baissa villages in Nigerian
The southeastern part of Nigerian refers to the Bitare language as Njwande while the
southwestern part of Cameron refers to Bitare language as Yukutare.

Other names for the for the language

Bitare (Njwande, Yukutare) is a Tivoid language of Nigeria and Cameroon. Bitare. Native to,
Nigeria, Cameroon. Native speakers, reached (1931,11:562) has proven that the language
known as Bitare is the same thing as Njwande.

Other names for the language are;

Njwande
Asha
Yukutare
Bitare
Bute

Other name for the people

The Bitare language is spoken by a group of people in Nigeria, primarily in the Taraba State.
While the primary name for these people is "Bitare," they are also referred to by other names.
Here are some alternative names for the people who speak the Bitare language:

1. **Bute**: This name is sometimes used interchangeably with Bitare, referring both to the
people and the language.
2. **Bete**: Another variation that might be used in certain contexts or regions.
3. **Bittare**: A less common variation, which might be used in some linguistic or
anthropological records.
4.**Meeks ** a name that is common among the native owners of the language.

These names might reflect different dialects, transliterations, or regional variations in how the
community and their language are referred to. It is also possible that neighboring communities
or administrative records might use different names for the same group.

Location by the state and local government

Following Blench (2010),Tivoid languages fall into three branches, though North Tivoid
languages are almost Unattested, the names in parentheses are dialects per Ethnologue
separate languages per blench.
 * Tivoid
* Central Tivoid
*A
* Tiv–Iyive–Otank
* Evant
* Ceve (Oliti)
*B
* Caka (Batanga, Asaka)
* Ipulo (Olulu)
* Eman (Amanavil)
* Mesaka (Ugarə)
* North Tivoid
* Batu (Afi, Kamino)
* Abon
* Bitare
* ? Ambo
Esimbi is well attested, but there is not much reason to consider it Tivoid; it has just about as
much in common with Grassfields languages.[1] The status of Buru within Tivoid is also
uncertain.[1]
SIL Ethnologue lists three additional languages, Manta, Balo and Osatu, based on an old,
provisional assignment of Blench; Blench (2010) states they are instead in the Southwest
Grassfields (Western Momo) family.
The Momo languages, traditionally classified as Grassfields, may be closer to Tivoid, though
that may be an effect of contact.

Approximate number of speakers

There are two nearly identical wordlists of Njwande collected in Akia and kararuwa Meeks,
Bitare was collected at Akia with 3,700 speakers in Cameroon (1987:sIl) and 3,000 speakers in
Nigerian (1973:S14)

Linguistics Classification
These languages have generally been considered Tivoid, although this region is highly
diverse, encompassing Jukunoid, Mambiloid and Beboid. The Benue-Congo comparative
wordlist (Williamson & Shimizu 1968.
Williamson 1972) only cites Batu and Tiv itself. However, Tivoid is a group of languages whose
unity has never been demonstrated and whose membership remains extremely uncertain.
Certainly if the data here is compared with Manta (Ayotte & Ayotte 2002) the numbers of
cognates are not.
WALS
NC > Tivoid
Glottolog
Atlantic Congo > Volta Congo > Benue Congo > Bantoid > Southernbantoid > Tivoid >
Northtivoid
Ethnologue
Niger Congo > Atlantic Congo > Volta Congo > Benue Congo > Bantoid > Southern > Tivoid
The Bitare language belongs to the Jukunoid subgroup within the larger Benue-Congo branch
of the Niger-Congo language family. Here's a breakdown of its classification:

1. **Niger-Congo Language Family**: Bitare is part of the Niger-Congo language family,

one of the largest language families in the world, spoken primarily in Sub-Saharan Africa.

2. **Benue-Congo Branch**: Within the Niger-Congo family, Bitare falls under the Benue-
Congo branch. This branch includes a diverse array of languages spoken across Nigeria,
Cameroon, Central African Republic, and other neighboring countries.

3. **Jukunoid Subgroup**: Bitare specifically belongs to the Jukunoid subgroup within the
Benue-Congo branch. The Jukunoid languages are primarily spoken in Nigeria, with some
extending into Cameroon and other neighboring regions.

4. **Bitare Language**: Bitare is a specific language within the Jukunoid subgroup, spoken
primarily by the Bitare people in Nigeria, particularly in the Taraba State.

This classification provides insights into the linguistic relationship between Bitare and other
languages within the Niger-Congo family, as well as its position within the broader linguistic
landscape of West Africa.

Dialect of Bitare language

The Bitare language, also known as Bute, is spoken by the Bitare people in parts of Nigeria,
particularly in East Baissa in the Taraba State. The dialect of Bitare spoken in East Baissa is
part of the Jukunoid group of languages, which belong to the Benue-Congo branch of the Niger-
Congo language family.

Each region where Bitare is spoken may exhibit slight variations in pronunciation, vocabulary,
and syntax. However, specific detailed studies or descriptions of the exact differences between
the East Baissa dialect and other dialects of Bitare might be limited. If you need more precise
linguistic details, consulting academic resources or field studies on the Bitare language and its
dialects would be beneficial.

The publication process of Bitare language

 • The Publication Process of Bitare Language Is quite poor as there is lack of well published
material and one can get little or know Information about the Language, while there is know
Scripture publications in the language.
Linguistics publications on Bitare language
Linguistic Publication on Bitare langvage is not that effective and is very limited due to it’s status
as a lesser known language, one can get only few document about the language on the
internet, Which even lacks the proper information to stustain the lunguage for Long, the Joshua
projects duty is drawn from many Sources and of varying accuracy depending on Surce and
editorial.

Second language use.

The Bitare language is primarily spoken by the Bitare people in Nigeria, particularly in the
Taraba State. As with many indigenous languages, Bitare faces challenges such as language
shift and dominance of other languages, particularly the languages of wider communication
such as English and Hausa in Nigeria.

In addition to being used as the primary language for communication within the Bitare
community, Bitare may also have secondary language uses. Here are some potential
secondary language uses of Bitare:

1. **Intergenerational Communication**: Bitare may be used as a language of

communication between older generations who are fluent speakers and younger generations
who may have varying degrees of proficiency in Bitare.

2. **Cultural and Traditional Events**: Bitare may be used during cultural ceremonies,
traditional rituals, and community gatherings to preserve and transmit cultural heritage, oral
literature, and traditional knowledge.

3. **Local Marketplaces**: In local marketplaces and informal settings, Bitare may be used
for everyday transactions and interactions among community members, particularly in rural
areas where the Bitare-speaking population is concentrated.

4. **Institutional Settings**: Bitare may be used in certain institutional settings such as local
schools, community centers, or religious institutions where there is a desire to maintain cultural
and linguistic identity.

5. **Code-Switching and Code-Mixing**: Bitare speakers may engage in code-switching or

code-mixing, alternating between Bitare and other languages, especially when interacting with
speakers of different linguistic backgrounds.
6. **Language Revitalization Efforts**: In recent years, there may be efforts within the
Bitare community to revitalize and promote the use of the language through language education
programs, literacy initiatives, and cultural revitalization projects.

Overall, while Bitare may face challenges in maintaining its use as the primary language of
communication, it continues to play important roles in various aspects of Bitare community life,
contributing to cultural identity, social cohesion, and intergenerational transmission of
knowledge and tradition.
The Bitare language belongs to the Jukunoid subgroup within the larger Benue-Congo branch
of the Niger-Congo language family. Here's a breakdown of its classification:

Endangerment status of Bitare

The Bitare language was considered endangered, facing significant challenges to its vitality
and continued use. Endangerment statuses of languages can vary based on factors such as the
number of speakers, intergenerational transmission, language policies, and community attitudes
towards the language. Here are some factors contributing to the endangered status of the Bitare
language:

1. **Small Number of Speakers**: Bitare is spoken by a relatively small number of people,

primarily in specific regions of Nigeria, particularly in the Taraba State. A small speaker
population can make the language more vulnerable to decline and language shift.

2. **Language Shift**: There may be a trend of language shift among Bitare speakers,
especially younger generations, towards languages of wider communication such as English
and Hausa. This shift can result from factors such as urbanization, education, and economic
opportunities.

3. **Limited Intergenerational Transmission**: There may be challenges in the

intergenerational transmission of Bitare, with younger generations having limited proficiency or
interest in speaking the language compared to older generations. This can further contribute to
language decline.

4. **Lack of Institutional Support**: Bitare may not receive sufficient support in educational
institutions, government policies, or media representation, which can impact its visibility,
prestige, and use in various domains of society.

5. **Language Attitudes and Prestige**: Negative attitudes towards Bitare or perceptions of

its inferiority compared to other languages can discourage its use and maintenance among
speakers, particularly in formal or public settings.
6. **Limited Documentation and Resources**: The lack of comprehensive documentation,
educational materials, and linguistic research on Bitare can hinder efforts to preserve and
revitalize the language.

Despite these challenges, there may be ongoing efforts within the Bitare community and among
linguists, educators, and activists to address language endangerment and promote the use and
vitality of Bitare. These efforts may include language revitalization programs, literacy initiatives,
cultural preservation projects, and advocacy for language rights and recognition.
It's essential to continue monitoring the status of the Bitare language and supporting efforts to
document, preserve, and promote its use to ensure its survival for future generations.

Media use of Bitare language

The media use of the Bitare language might be limited, especially in comparison to more
widely spoken languages in Nigeria such as English and Hausa. However, there may still be
some media outlets or initiatives that incorporate Bitare to varying degrees. Here are some
potential forms of media use of Bitare language:

1. **Radio Programs**: Local radio stations in areas where Bitare is spoken may broadcast
programs or segments in the language, including news, cultural programs, music, and
community announcements.

2. **Community Publications**: Community newsletters, magazines, or newspapers may

occasionally feature content in Bitare, catering to the linguistic and cultural needs of the Bitare-
speaking population.

3. **Online Platforms**: With the increasing availability of digital platforms, there may be
online initiatives, websites, or social media pages dedicated to promoting Bitare language and
culture. These platforms may share news, articles, videos, and other content in Bitare.

4. **Educational Materials**: Some educational institutions or organizations may produce

educational materials, such as textbooks, teaching aids, and children's books, in Bitare to
support language preservation and literacy efforts.

5. **Cultural Events and Festivals**: During cultural events, festivals, or community

gatherings, there may be performances, speeches, or presentations conducted in Bitare to
celebrate and promote the language and culture.

6. **Community Radio Stations**: In some cases, community-owned or operated radio

stations may prioritize programming in Bitare to serve the linguistic needs of the local
population.
7. **Documentary Films**: Filmmakers or researchers may produce documentary films or
videos focusing on Bitare language, culture, and heritage, which can be shared through various
media channels.

While the media use of Bitare language may be limited compared to dominant languages,
efforts to promote and preserve the language through media initiatives can contribute to its
visibility, vitality, and recognition within the community and beyond. Additionally, advancements
in digital technology and increasing awareness of language diversity may lead to further
opportunities for Bitare language use in media contexts.

Bitare Language Literacy

Bitare language literacy refers to the ability to read and write in the Bitare language.
Promoting literacy in Bitare is crucial for several reasons:

1. **Preservation of Cultural Heritage**: Literacy helps to preserve and transmit cultural

heritage, oral literature, and traditional knowledge embedded in the Bitare language.

2. **Community Empowerment**: Literacy in Bitare empowers community members to

access information, communicate effectively, and participate in social, economic, and political
life using their native language.

3. **Language Revitalization**: Promoting literacy in Bitare contributes to language

revitalization efforts, fostering pride in language and identity among speakers, especially
younger generations.

4. **Educational Development**: Literacy in Bitare can enhance educational outcomes by

enabling students to learn in their mother tongue, which has been shown to improve academic
performance and retention rates.

To promote Bitare language literacy, various initiatives can be undertaken:

1. **Development of Literacy Materials**: Create literacy materials such as primers,

textbooks, workbooks, and reading materials in Bitare for use in schools, community centers,
and adult education programs.

2. **Teacher Training**: Provide training and professional development opportunities for

educators to teach literacy skills in Bitare effectively.

3. **Community Literacy Programs**: Establish community-based literacy programs for

both children and adults, offering classes, workshops, and tutoring sessions in Bitare.
4. **Multimedia Resources**: Develop multimedia resources such as audio books, e-
books, and educational videos in Bitare to cater to different learning styles and preferences.

5. **Parent and Family Involvement**: Encourage parental involvement in literacy activities

by providing resources and support for families to engage in reading and writing activities in
Bitare at home.

6. **Collaboration with Local Institutions**: Partner with local schools, libraries, and
community organizations to integrate Bitare language literacy into existing educational and
cultural programs.

7. **Promotion and Advocacy**: Raise awareness about the importance of Bitare language
literacy through advocacy campaigns, community events, and media outreach.
By promoting literacy in Bitare, communities can strengthen their linguistic and cultural heritage
while empowering individuals to thrive in a multilingual society.

The internet presents of Bitare language

As of my last update, the Bitare language may not have widespread recognition on the internet
compared to more widely spoken languages. However, there may still be some presence and
recognition of Bitare language and culture on the internet through various means:

1. **Online Communities**: There may be online communities or forums where speakers of

Bitare language gather to discuss language-related topics, share cultural insights, and connect
with others who share their linguistic heritage.

2. **Social Media**: Individuals or groups may use social media platforms such as
Facebook, Twitter, or Instagram to share content in Bitare, including text posts, images, videos,
and discussions.

3. **Educational Resources**: There may be websites or online platforms dedicated to

promoting Bitare language literacy and education, offering resources such as language learning
materials, dictionaries, and grammar guides.

4. **Cultural Promotion**: Websites or blogs may feature content related to Bitare

language, culture, and heritage, including articles, stories, music, and videos.

5. **Language Documentation**: Linguists, researchers, or language enthusiasts may

contribute to the documentation and preservation of Bitare language by sharing linguistic data,
recordings, and research findings online.
6. **Digital Archives**: Digital archives or repositories may contain resources related to
Bitare language, including historical documents, audio recordings, and multimedia materials.

7. **Community Initiatives**: Community organizations or initiatives may maintain websites

or online platforms to promote Bitare language and culture, share news and events, and
engage with the broader community.

While the recognition of Bitare language on the internet may be limited compared to dominant
languages, efforts to promote and preserve the language through online platforms can
contribute to its visibility, accessibility, and recognition within and beyond the Bitare-speaking
community. Additionally, advancements in digital technology and increasing awareness of
language diversity may lead to further recognition of Bitare language online in the future.

Signs language in Bitare language

There is no widely recognized or documented sign language specifically associated with the
Bitare language or community. Sign languages typically develop within Deaf communities or
among individuals with hearing impairments to facilitate communication in lieu of spoken
languages.

However, it's essential to note that sign languages can vary significantly across different
communities and regions, and there may be localized sign varieties used by Deaf individuals
within the Bitare-speaking community or neighboring communities.

If there are Deaf individuals within the Bitare-speaking community or surrounding areas, they
may have developed their own sign language or adapted existing sign languages to suit their
communication needs. These sign languages, if they exist, would be unique to the Deaf
communities in those areas and may not necessarily be directly linked to the Bitare spoken
language.

Further research and documentation efforts would be needed to determine if there are any
specific sign languages associated with the Bitare-speaking community and to understand their
linguistic characteristics, usage, and cultural significance.
THE MABO BIRKUL LANGUAGE

The Mabo-Birikul language is also known as the Barkul language. Barkul is spoken in the Barkul
village, Bokkos LGA, Plateau State, Nigeria.

The language has two dialects, Bo and Rukul, each with 500-1,000 speakers. Although,they
share many similarities, but they are distinct and they have differences in their level of
pronunciation, vocabulary and grammar.
-> Classification: It is closest to Fyam and Horom villages genetically and can be classified also,
typologically to be under the Niger Congo language family.Other languages spoken in the area
are Mabo, Mwa and Richa.The people who speak the Mabo-Birikul language refer to
themselves as the "Bira" or "Mabo-Bira" people. The term "Mabo" is used to refer to the
language by the people as it also portray a part of the culture of the Bira people, who are an
indigenous group living in the Plateau State of Nigeria.
Research made it evident that there is no publications in the language, and that there is vividly
no scriptural publications in the language and also even at its linguistic publications.On its level
of its usage by second language speakers, It is only seen in this view: The second language
use of Mabo Birkul refers to the language's use as a second language by people who are not
native speakers, but who use it for various purposes. Based on available information, it appears
that Mabo Birkul is not widely used as a second language, due to its limited geographical
distribution and the small number of speakers.
However, it's possible that Mabo Birkul may be used as a second language in the following
contexts:

1. Local trade and commerce: People from neighboring communities may learn Mabo
Birkul as a second language to facilitate trade and commerce.
2. Education: Students from other languages may learn Mabo Birkul as a second language
in school.
3. Cultural exchange: People interested in the culture and traditions of the Mabo Birkul
community may learn the language as a second language.
4. Missionary work: Missionaries may learn Mabo Birkul as a second language to
communicate with the local population.
5. Research: Linguists and anthropologists may learn Mabo Birkul as a second language to
conduct research on the language and culture.

It's important to note that the use of Mabo Birkul as a second language is likely to be limited due
to the dominance of larger languages like Hausa, Fulfulde, and English in the region.Its
endangerment status is very high because there is:
i. Invitality of the language as it is not been revitalized, documented and used by the people. ii.
At the level of Multilingualism whereby there are high spoken languages which takes
prevalence in the speaking of the people in a domain that they less spoken ones due to low
level of speakers that use them causing this less widely used language to be at the verge of
being endangered or dead when they no longer exist.
iii. The effects of Globalization also affect in such a way that some increasingly used languages
and promoted languages takes the order of the day and when these less used ones suffers the
process of language endangerment prevention, It thereby causes the language to be less
globalized by people.In conclusion, it is not widely used in the Media sector, It has no level of
literacy,It is not present and not evident on the internet. It has no qualifications to reach up to
the level of it being used to the considerable extent of text messaging. It has no sign languages
from its existence till date and it vividly does not have scripts. It is obviously not found on the
internet.

THE MABO BARUKUL LANGUAGE

Mabol Barukul is a language spoken in Nigeria.

This language is called the Mabol Barukul (Bo-Rukul). It can be located in relation to those
that speak it in Plateau State, Mangu LGA, Richa district. It is part of the East Plateau
languages, which are spoken in Nigeria. Its alternate names are Bo Rukul, Bokul and Pyam. It
belongs to the The speakers of Mabo Barukul are called Kaleri people ¹. Here are some
additional details about the language and its speakers. The Mabo Barukul language speakers
are referred to as the Kaleri people group as this language is spoken by them primarily. It has
no second language speakers.

Briefly, The Kaleri people, who speak the Mabo Barukul language, are also known by the
following names which are the names of their various existed dialect.- Bo Rukul. - Rukul-
RichaRitcha- Keria- Kaleri- KaleruNote that these names may be used interchangeably or may
have slightly different meanings or connotations depending on the context and location.
Additionally, it's possible that the Kaleri people may be referred to by other names in different
regions or by neighboring ethnic groups.There are no precised and detailed numbering of the
speakers of this language from the internet.
Mabol Barukul language,precisely does not have any typological classification and genetic
classification. It is only seen to be associated with the Info European language family. There are
no publications be it Scriptural or Linguistic,in the Mabol Barukul language.
Research has it that it exists in the Barkul language of Bokkos LGA at the the Linguistic aspect
alone. Such of which are:
Linguistically: - "Barkul at" (18th ed., 2015) by Ethnologue - "Field trip to record the status of
some little-known Nigerian languages" by Roger M. Blench - "Language" by Linguistic Society
of America - "Languages" by MDPI - "CIIL Publications" by Central Institute of Indian
Languages. There are no report of any other speakers associated with the Mabol Barukul
language as second language speakers. Simply put, it is not a second language to any
region.The Mabol Barukul language is considered endangered, as it is not widely spoken, and
the number of speakers is decreasing. Here are some factors contributing to the endangerment
of the Mabol
Barukul language
- Globalization: The spread of global languages, such as English, has led to a decline in
the use of local languages like Mabol Barukul.
- Urbanization: As people move to urban areas, they are more likely to adopt dominant
languages and abandon their traditional languages.
- Lack of documentation: The Mabol Barukul language lacks sufficient documentation,
making it difficult to preserve and promote it.
- Stigma: Some people view the Mabol Barukul language as inferior or backward, leading
to a decrease in its use.
- Intergenerational transmission: The language is not being effectively transmitted to
younger generations, leading to a decline in the number of speakers.
- Linguistic assimilation: Speakers of Mabol Barukul may be assimilating into dominant
language groups, leading to a loss of language and cultural identity.

These reasons explains why Mabol Barukul as a language became endangered as it: was killed
by globalized languages, it was not adopted in Urban areas, it lacked documentation, it was
seen inferior, it lacked generational transmission and there was an higher rate of globalized
languages assimilation causing abandoning of their language in general.

In conclusion, Research has it that Mabol Barukul as a language, has no recognition at the
media sector and internet, it has no qualifications to reach the stage of literacy. It doesn't appear
to be used for text messaging as it is not even recognized currently. It has no sign languages
and no scripts related to it.

THE KULERE & KEKEI LANGUAGES

Kulere and Kekei are languages spoken in Nigeria.

Kulere is a Plateau language spoken by the Kulere people in Plateau State, Nigeria.
Kekei is a language spoken in Taraba State, Nigeria. Kulere language belong to the Afro Asiatic
while Kekei belongs to the Niger-Congo language family genetically and they are of the Central
Plateau group.
They are referred to as, by the people that speak them below:
The people who speak the Kulere and Kekei languages refer to their languages as:- Kulere:
"Kulere" or "Korom" (meaning "our language" or "our mouth")- Kekei: "Kîkîlî" or "Kèkéèsí"
(meaning "our language" or "the language of our people).
It is very important to note that the names of languages often have deep cultural and symbolic
significance, reflecting the identity, history, and values of the communities that speak them.

The alternate spellings for Kulere and Kekei are:- Kulere: Korom Boye, Kaler, Kere, Kuler,
Korom- Kekei: Keke, Kekesi, Kekkili, Kikkili, Kikili

Note that language names often have multiple spellings due to various factors like dialectical
variations, regional differences, or colonial-era transcriptions. These alternate spellings are
commonly used in linguistic and anthropological literature.The people who speak the Kulere and
Kekei languages are respectively:
- Kulere: The Kulere people (also known as Korom Boye or Kaler)

- Kekei: The Keke people (also known as Kikili or Kikkili)The Kulere people are an ethnic group
living in Plateau State, Nigeria, and the Keke people are an ethnic group living in Taraba
State, Nigeria.
Both groups have their unique cultural identities, traditions, and histories.The Kulere region
is located in the Bokkos Local Government Area of Plateau State. Additionally, the Kulere
people are also found in other local government areas, including Mangu and Pankshin
THE BOGA LANGUAGE

The Boga language is an Afro-Asiatic language spoken in Adamawa State, Nigeria. It is also
known as Boka (alternate spelling). It is native to Adamawa State, Nigeria.
It is classified under the Afro-Asiatic language family and further classified under the Chadic,
Biu-Mandara and Tera sub-families.
It has various dialects which includes; Gbwata (also known as Bata), Boka, Kwaa, Dadiya,
Wadiya, Mbula- Bwak, Yandang and Bwak. It is spoken in Nigeria, Chad, and Cameroon and
classified as a Central Chadic language. Its people reside in Gombi Local Government Area in
Adamawa State, Nigeria.
As of 1990, it was recorded that Boga language had approximately 10,000 native speakers.
The language is thought to be used as a first language by all in the ethnic community. It is not
known to be taught in schools.
The ancestry of Boga language is Proto-Asiatic, Proto-Chadic, Proto Central-Chadic.
The combined catalogue of OLAC participants contains the following resources and
publications about the Boga language:- "Boga; a language of Nigeria. n.a. 2018. SIL
International", "LINGUIST List Resources for Boga. Damir Cavar, Director of Linguist List
(editor); Malgozarta E. Cavar, 2017/09/27", "Glottolog 5.0 Resources for Boga. n.a. 2024. Max
Planck Institute for Evolutionary Anthropology")
The Boga language is not considered endangered. The Glottolog, which tracks language
classification, comments and references states that Boga has an AES status of 'not
endangered'
(Ref: David F. Simons and Charles D. Fennig, 2024)
 There are audio recordings available online in Boga language:- "Boga Pokta - Jesus the
Mighty One.mp3", "Words of Life: Short Audio Bible Stories and Evangelic Messages", etc.
Boga has minimal internet presence, as it is a lesser-known language, however, it has some
resources on Wikipedia, OLAC, Joshua Project, Glottolog, etc.
Boga has no known sign language. Also, it is not widely represented on digital platforms and
there is limited support for typing and viewing Boga text on mobile devices or computers.
The Boga language is written in the Latin script (Source: Wiktionary)

THE BOGHOM LANGUAGE

Boghom is an Afro-asiatic language, precisely belonging to the West-Chadic sub group. It is
spoken by majority of the people in Kanam and Wase local government of Plateau state,
Nigeria. It is also known as Boghom, Burom or Burum while the Hausa people call it Burmawa,
Borrom, Beghorom or Bokiyim. Boghom is said to have over 160,000 native speakers and they
are referred to as the Boghom people.

There are several dialects under the Boghom language, some of which include: Boghom
proper, Kwalla dialects, Rit, Zanghan, Knomu, Shakka, Duke, Skidi, etc. These dialects are
spoken in different areas of Kanam and Wase LGA. While they are mutually intelligible to some
extent, they also have some distinct differences in pronunciation, vocabulary and grammar. The
Boghom people also speak Hausa, English, Jimi, Zul, Geji and other neighbouring languages.

Unlike other minor Nigerian languages with one or no publications, Boghom language has a few
significant publications. One of the most significant publication is the translation of the Bible into
Boghom language which was completed in 2022. Another publication is a dictionary which
features Boghom lexicons. There are several linguistic publications about the Boghom language
like the Barawa lexicon by Ronald Cosper (1999), the Chadic newsletter, "Plateau languagesN
classification, media Nigeria" By Roger Blench, etc.

There is no record for media use or internet presence in Boghom language but they do have the
literacy to a certain level. They use the Latin script in their writing system and these scripts were
the ones used for their different publications. There are no sign languages for now in Boghom
language and text-messaging is rare because they have limited writing system and they lack
digital resources, including no keyboard layouts, no language support and no online content.
Even with the literacy, the language is still regarded as a majorly oral language because it
doesn't have the full requirement for a standard language.

Even with these situations, the language is still classified as not being endangered. However,
the language is considered vigorous according to the Expanded Graded Intergenerational
Disruption Scale (EGIDS). Being vigorous refers to a language still widely spoken and
transmitted to younger generations. Therefore, it is concluded that since the language is still a
daily primary means of communication in its regions, then it is not under threat of falling out or
going extinct yet.
THE BOKO LANGUAGE

Boko language is also known as Bokonya or Boo. Native speakers of the language refer to
themselves as Bikini and their people(group) as Bokona. The language is part of the Eastern
Mande branch of the Niger-Congo language family. It is spoken in both Nigeria and Benin
Republic. In Nigeria, speakers of the Boko language are located in Borgu LGA of Niger State,
Baguda LGA of Kebbi stare and Baruten LGA kf Kwara State; while in Benin Republic, speakers
reside in the Alibori and Borgou departments.

The language is said to have over 200,000 speakers in total with over 60,000 residing in
Nigeria. The Boko language has several dialects which may include the following:

• Proper Boko: Spoken in Borgu LGA of Niger state and in Benin Republic.
• Busanci: Spoken in Bagudo LGA of Kebbi state.
• Bussawa: Spoken in Baruten LGA of Kwara state and some Houses
• Bokoti: Also spoken in Niger state • Bokur: Also spoken in Kebbi state.

These dialects are mutually intelligible to a certain extent but they also have distinct features,
variations and pronunciation. Additionally, there may be other dialects or regional variation that
are not well documented or recognized. The Bokona people also speak languages like Hausa,
Busa, Bariba, Yoruba, Fulfulde and English

The language has its orthography which consist of an alphabet of 25 letters including nasalised
vowels, high tones and low tones. Although there are only few publications in the language but
there exists some important publications like the Bible which was fully translated to the Boko
language in 2010, the dictionary compiled by Ross Jones and the Gospel movie by LUMO
gospel films which was translated to different languages including the Boko language. These
are the only significant publications in the language. Text messaging is not common in the
language mostly because of the limited availability of Boko language input method and
keyboards.
The language is classified as endangered due to reasons like aging population, urbanization,
language shift or linguistic assimilation, limited documentation, etc. However, efforts to develop
and revitalize the language are still in place but the survival isn't so certain.
THE HAKOBARA LANGUAGE

Hakobara is not a well-known term. This language is majorly "an alternative name for the
Bakor language", which is spoken in Nigeria. "Hakobara" is a local or regional name for the
language or a dialect of the Bakor language.
Hakobara also called Bakor is of the Ekoid language family. It is spoken in Cross River State,
Nigeria with an approximation of 10,000 speakers (as of 2000)It is also known as Abanyom,
Hakobara (possibly), and Nko.
Every other considerations to look up to concerning this language on its level of Publications at
the scripture and linguistic aspects, its rate of its usage as a second language, its
endangerment status, its wider range of use at the media sector, it's level of literacy, its
existence on the internet, its rate of use at the level of text messaging, availability of sign
languages proficiency and its range of script documentation existence should be found
extensively on the *"Bakor Language"*

BUSA AND BUSANO LANGUAGE

Busa is a language spoken in Nigeria,. There are no information on a language called "Busano".
It is spoken by the Busa people, who are part of the Bariba people. It has an approximation of
95,000 speakers as it is widely spoken in Kwara State majorly and Sokoto State in Nigeria, as
well as in Benin. It is part of the Eastern Mande language group.
There are several alternate spellings of the Busan language and they are :
-Busa-Bokubaru -Busanci. - Busanchi -Bussanci.
- Bussanchi.
-Zugweya.
- Bisã
Note that the Busa language spoken in Nigeria is different from the Busa language spoken in
Papua New Guinea.
The Busa language are being referred by its speakers ad -
*Bisã*: The native name of the Busa language.
- *Busanci*: The name of the Busa language in Hausa.
- *Busa*: The name of the Busa language, also known as Busa-Bokobaru.
- *Zugweya*: An alternative name for the Busa language.
- *Busano*: The name for more than one speaker of the Busa language.
- *Busa-Bokobaru*: A dialect of the Busa language, also known as Bokobaru.
- *Bokobaru*: A dialect of the Busa language, also known as Bokhobaru.
 The area at which the term "Busano" became evident is because it is used to refer to more
than one speaker of the language.

The people who speak Busa and Busano are called:

- Busa people.
- Bokobaru people.
- Bariba people (the Busa people are a subgroup of the Bariba people)
The Bariba people are an ethnic group living in Nigeria, Benin, and other parts of West Africa.
They have a rich cultural heritage and speak various languages, including Busa and other
related languages.
- Busa is spoken in Nigeria and Benin.
- In Nigeria, Busa is spoken in Borgu LGA of Niger State, in Bagudo LGA of Kebbi State, and in
Baruten LGA of Kwara state.
- In Benin, Busa is spoken in Alibori and Borgou departments.
- The Bokobaru dialect also known as Bokhobaru is spoken mainly in Kayama and Baruten
LGA's, Kwara state.
Classification of the Busa language
- Genetically: Busa is a member of the Eastern Mande group, which is a part of the Niger-
Congo language family.
- Typologically: Busa is an isolating language, which means that all the words are
morphologically unanalyzable, i.e., in which each word is composed of a single morph.

Here are some publications in the Busa and Busano languages

- The New Testament and portions of the Old Testament in the Bokobaru language of Nigeria
Other publications about the Busa and Busano languages include:
- "One Origin of Digital Humanities: Fr Roberto Busa in His Own Words"
- "Lexical and structural diffusion: Interplay of internal and external factors of language
development in the West African Sahel"
- "An Atlas of Nigerian Languages"
Busa and Busano languages are not considered to be utilized and spoken as a second
language to any other regions.

In conclusion, Research has it that there are no precised informations about their
endangerments, it is not prevalent in the media sector, it has no qualifications to be reach up to
the level of literacy, it has no recognition on the internet, it is not identified at all to be used for
text messaging and it has no sign languages but it is only well recognizable as it has a script
related to it, A Latinized one.
All these exhaustively explains what Busa also called Busano as a language, is majorly about.
THE KAIAMA LANGUAGE
 Kaiama: The Kaiama dialect is spoken in the town of Kaiama, a border town in Kwara state
a Northwestern part of Nigeria. It is approximately 60 km from the international boundary
between Nigeria and Benin Republic. The native dialect is Izon.
The Kaiama language has the following alternate spellings:
- Kaiama
- Kaama
- Kaima
- Khaiama
- Kyama
The people who speak the Kaiama language refer to their language as "Cîkààmà" (also spelled
as "Cikama" or "Chikama"). This is the endonym, or the name used by the speakers themselves
to refer to their language.
Here's a breakdown of the name:

- "Cî" means "mouth" or "language"

- "Kààmà" is the name of the people and the language
So, "Cîkààmà" can be roughly translated as "the language of the Kààmà people". The people
who speak the Kaiama language refer to themselves as the "Kààmángó" (also spelled as
"Kamango" or "Kamangi"). This is the endonym, or the name used by the speakers
themselves to refer to their ethnic group or nationality.
The term "Kààmángó" is derived from the language name "Cîkààmà" and means "the people of
Kààmà" or "the Kààmà people".
Note that the spelling and pronunciation may vary depending on the source and context, but
"Kààmángó" is the generally accepted term used by the people themselves to refer to their
identity.
Here are some other names for the Kaiama language based on its location:
- Dharawal: This is because the Kaiama language is part of the Dharawal language group.
The Kaiama language has approximately 2 to 3 million native speakers.
Research has it that there is no genetic and typological classification of the Kaiama language.
There are many dialects related to the Kaiama language and they are:
- Bokobaru: spoken mainly in Kayama and Baruten LGA's, Kwara state
- Hausa: spoken by the Hausas who are usually merchants and traders
- Baruba: spoken by the Baruba people - Fulani: spoken by the Fulani people - Boko-Baru:
spoken only in Kaiama.

In conclusion, there are no linguistic publications and scriptural publications on the Kaiama
language. This language as no Second language speakers.

- On its Aspect of Endangerment: The language is considered endangered due to various

factors such as the effects of State/LGA creation on the languages in the Zone.
There have been efforts to document and study the languages spoken in the Zone, including the
Kaiama language but it is yet to be completed. It is not recognized in the media sector due to its
endangerment. It has no qualifications to attain the level of literacy. It is not famously known on
the internet, It has no recognition at the level of text messaging. It is very definite that it does not
have any sign languages and no scripts to attribute to its documentation.

All these, exhaustively explains what Kaiama language is all about as a language of a particular
ethnic group known as the Kaamango ethnic group.