@ⁿᵉˣᵃˡ.ᶜᵒᵈᵉ: #BembaLanguage #DemonstrativePronoun #BantuLanguages #ZambianLanguages
The English word “that” serves dual functions: as a demonstrative pronoun (pointing to specific referents) and as a relative pronoun (connecting clauses). In Bemba, these functions are expressed through a sophisticated system of demonstratives that vary according to noun class and spatial distance. The most common form is uyo (that one, referring to a person or Class 1 noun), but Bemba distinguishes between three degrees of distance and adjusts the form based on the noun class of the referent.
Bemba’s noun class system requires that demonstratives agree with their antecedents, creating forms like uyo (that person/Class 1), iyo (that thing/Class 2), icho (that thing/Class 3), and so forth through the eighteen noun classes. This lesson explores how Bemba handles the concept of “that” through this elegant system of agreement.
Understanding Bemba demonstratives provides insight into how Bantu languages organize concepts spatially and grammatically, with each demonstrative carrying information about distance, noun class, and sometimes relative relationships between clauses.
Link to course index: https://latinum.substack.com/p/index
FAQ: What does “that” mean in Bemba? In Bemba, “that” is expressed through demonstrative pronouns that change based on the noun class of what is being pointed to and the distance from the speaker. The most common form for people is uyo (that person), while objects use iyo, icho, ifyo depending on their noun class. These same forms can function as relative pronouns to connect clauses.
• Bemba uses different demonstrative forms based on noun class • Three degrees of spatial distance: proximal (this), medial (that), distal (that over there) • Same demonstrative roots form relative pronouns • Agreement throughout the sentence maintains noun class consistency • Understanding noun classes is essential for proper Bemba demonstrative usage
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13.1a Umuntu (umuntu) person uyo (uyo) that ali (ali) is mulwele (mulwele) sick
13.1b Umuntu (oo-MOON-too) person uyo (oo-yo) that ali (ah-lee) is mulwele (moo-LWAY-lay) sick
13.2a Iyo (iyo) that nshi (nshi) is ŋanda (nganda) house yakwa (yakwa) my
13.2b Iyo (ee-yo) that nshi (n-shee) is nganda (n-GAHN-dah) house yakwa (yah-kwah) my
13.3a Umwana (umwana) child uyo (uyo) that nshi (nshi) is wandi (wandi) mine
13.3b Umwana (oo-MWAH-nah) child uyo (oo-yo) that nshi (n-shee) is wandi (wahn-dee) mine
13.4a Ichintu (ichintu) thing icho (icho) that chaleya (chaleya) is-expensive
13.4b Ichintu (ee-CHEE-n-too) thing icho (ee-cho) that chaleya (chah-LAY-yah) is-expensive
13.5a Abantu (abantu) people abo (abo) those bafuma (bafuma) come-from ku (ku) from Kasama (Kasama) Kasama
13.5b Abantu (ah-bahn-TOO) people abo (ah-bo) those bafuma (bah-FOO-mah) come-from ku (koo) from Kasama (kah-SAH-mah) Kasama
13.6a Icitabo (icitabo) book icho (icho) that nasomele (nasomele) I-read-PAST chali (chali) was changu (changu) mine
13.6b Icitabo (ee-chee-TAH-bo) book icho (ee-cho) that nasomele (nah-so-MAY-lay) I-read-PAST chali (CHAH-lee) was changu (CHAHN-goo) mine
13.7a Ifimuti (ifimuti) trees ifyo (ifyo) those fyashala (fyashala) they-remain fyonse (fyonse) all
13.7b Ifimuti (ee-fee-MOO-tee) trees ifyo (ee-fyo) those fyashala (fyah-SHAH-lah) they-remain fyonse (FYOHN-say) all
13.8a Ukulya (ukulya) food uko (uko) that kwalyangana (kwalyangana) that-was-eaten kulya (kulya) was-good
13.8b Ukulya (oo-koo-LYAH) food uko (oo-ko) that kwalyangana (kwah-lyahn-GAH-nah) that-was-eaten kulya (koo-LYAH) was-good
13.9a Umukashana (umukashana) girl uyo (uyo) that wa (wa) of-REL ndeebona (ndeebona) I-see ali (ali) is wangu (wangu) my-friend
13.9b Umukashana (oo-moo-kah-SHAH-nah) girl uyo (oo-yo) that wa (wah) of-REL ndeebona (n-day-BO-nah) I-see ali (ah-lee) is wangu (wahn-GOO) my-friend
13.10a Ichi (ichi) this nchi (nchi) is chintu (chintu) thing icho (icho) that twafwaya (twafwaya) we-want
13.10b Ichi (ee-chee) this nchi (n-chee) is chintu (CHEE-n-too) thing icho (ee-cho) that twafwaya (twah-FWAH-yah) we-want
13.11a Umulandu (umulandu) reason uwo (uwo) that-which baletele (baletele) they-brought-PAST sho (sho) is ukuba (ukuba) to-be ukuti (ukuti) that tapaine (tapaine) there-is-not insala (insala) hunger
13.11b Umulandu (oo-moo-LAHN-doo) reason uwo (oo-wo) that-which baletele (bah-lay-TAY-lay) they-brought-PAST sho (sho) is ukuba (oo-KOO-bah) to-be ukuti (oo-KOO-tee) that tapaine (tah-pie-NAY) there-is-not insala (een-SAH-lah) hunger
13.12a Ukufuma (ukufuma) to-come kula (kula) from-that mulandu (mulandu) reason kwali (kwali) was kukakamya (kukakamya) difficult
13.12b Ukufuma (oo-koo-FOO-mah) to-come kula (koo-LAH) from-that mulandu (moo-LAHN-doo) reason kwali (KWAH-lee) was kukakamya (koo-kah-KAHM-yah) difficult
13.13a Ubusuma (ubusuma) goodness ubuo (ubuo) that bwa (bwa) of abantu (abantu) people abo (abo) those buli (buli) is ukusuminisha (ukusuminisha) agreeable
13.13b Ubusuma (oo-boo-SOO-mah) goodness ubuo (oo-boo-o) that bwa (bwah) of abantu (ah-bahn-TOO) people abo (ah-bo) those buli (BOO-lee) is ukusuminisha (oo-koo-soo-mee-NEE-shah) agreeable
13.14a Amashiku (amashiku) days ayo (ayo) those ya (ya) of-REL twaleya (twaleya) we-went ku (ku) to calo (calo) country yali (yali) were mataata (mataata) five
13.14b Amashiku (ah-mah-SHEE-koo) days ayo (ah-yo) those ya (yah) of-REL twaleya (twah-LAY-yah) we-went ku (koo) to calo (CHAH-lo) country yali (YAH-lee) were mataata (mah-TAH-tah) five
13.15a Ifyo (ifyo) those fyo (fyo) which mwaleba (mwaleba) you-said fyonse (fyonse) all fili (fili) are icine (icine) true
13.15b Ifyo (ee-fyo) those fyo (fyo) which mwaleba (mwah-LAY-bah) you-said fyonse (FYOHN-say) all fili (FEE-lee) are icine (ee-CHEE-nay) true
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13.1 Umuntu uyo ali mulwele “That person is sick”
13.2 Iyo nshi ŋanda yakwa “That is my house”
13.3 Umwana uyo nshi wandi “That child is mine”
13.4 Ichintu icho chaleya “That thing is expensive”
13.5 Abantu abo bafuma ku Kasama “Those people come from Kasama”
13.6 Icitabo icho nasomele chali changu “The book that I read was mine”
13.7 Ifimuti ifyo fyashala fyonse “All those trees remain”
13.8 Ukulya uko kwalyangana kulya “That food that was eaten was good”
13.9 Umukashana uyo wa ndeebona ali wangu “That girl whom I see is my friend”
13.10 Ichi nchi chintu icho twafwaya “This is the thing that we want”
13.11 Umulandu uwo baletele sho ukuba ukuti tapaine insala “The reason that they brought is that there is no hunger”
13.12 Ukufuma kula mulandu kwali kukakamya “To come from that reason was difficult”
13.13 Ubusuma ubuo bwa abantu abo buli ukusuminisha “The goodness of those people is agreeable”
13.14 Amashiku ayo ya twaleya ku calo yali mataata “The days that we went to the country were five”
13.15 Ifyo fyo mwaleba fyonse fili icine “All those things which you said are true”
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13.1 Umuntu uyo ali mulwele
13.2 Iyo nshi ŋanda yakwa
13.3 Umwana uyo nshi wandi
13.4 Ichintu icho chaleya
13.5 Abantu abo bafuma ku Kasama
13.6 Icitabo icho nasomele chali changu
13.7 Ifimuti ifyo fyashala fyonse
13.8 Ukulya uko kwalyangana kulya
13.9 Umukashana uyo wa ndeebona ali wangu
13.10 Ichi nchi chintu icho twafwaya
13.11 Umulandu uwo baletele sho ukuba ukuti tapaine insala
13.12 Ukufuma kula mulandu kwali kukakamya
13.13 Ubusuma ubuo bwa abantu abo buli ukusuminisha
13.14 Amashiku ayo ya twaleya ku calo yali mataata
13.15 Ifyo fyo mwaleba fyonse fili icine
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The demonstrative and relative pronoun system in Bemba is fundamentally tied to the noun class system. Unlike English, which uses “that” invariably, Bemba requires that demonstratives agree with the noun class of their referent through distinctive prefixes.
Demonstrative Forms by Noun Class:
Class 1 (people, singular): uyu (this), uyo (that), ulya (that over there) Class 2 (people, plural): aba (these), abo (those), balya (those over there) Class 3 (singular objects): uyu (this), uyo (that), ulya (that over there) Class 4 (plural objects): iyi (these), iyo (those), ilya (those over there) Class 5 (singular): ili (this), ilyo (that), lilya (that over there) Class 6 (plural): aya (these), ayo (those), alya (those over there) Class 7 (singular): ichi (this), icho (that), chilya (that over there) Class 8 (plural): ifi (these), ifyo (those), filya (those over there) Class 9 (abstract/location): uku (this), uko (that), kulya (that over there) Class 10 (abstract): ulu (this), ulo (that), lulya (that over there) Class 11 (abstract): ubu (this), ubo (that), bulya (that over there)
Three-Way Distance Distinction:
Proximal (near speaker): uyu, iyi, ichi, ifi, etc. (”this/these”) Medial (moderate distance): uyo, iyo, icho, ifyo, etc. (”that/those”) Distal (far from both): ulya, ilya, chilya, filya, etc. (”that/those over there”)
As Demonstrative Pronouns:
When used as demonstrative pronouns (pointing to specific referents), these forms stand independently or follow the noun:
Umuntu uyo - “that person” (Class 1) Icitabo icho - “that book” (Class 7) Ifimuti ifyo - “those trees” (Class 8)
As Relative Pronouns:
The same demonstrative forms function as relative pronouns when introducing relative clauses. Often combined with the relative particle “wa/ya/cha” (varying by class):
Umwana uyo wa ndeebona - “the child that I see” Icitabo icho nasomele - “the book that I read”
Agreement Throughout the Sentence:
Noun class agreement extends throughout the sentence. All elements (verbs, adjectives, possessives) must agree:
Umuntu uyo ali mulwele - “That person is sick” (u-muntu: Class 1, u-yo: Class 1 demonstrative, a-li: Class 1 verb agreement)
Ifimuti ifyo fyashala - “Those trees remain” (i-fimuti: Class 8, i-fyo: Class 8 demonstrative, fya-shala: Class 8 verb agreement)
Conjunction “that” (introducing clauses):
The conjunction “that” (as in “I know that...”) uses ukuti in Bemba, which is distinct from the demonstrative/relative forms:
Ndeshiba ukuti ali mulwele - “I know that he is sick”
Mistake 1: Using one form for all noun classes Incorrect: *Icitabo uyo nasomele (using Class 1 uyo with Class 7 icitabo) Correct: Icitabo icho nasomele
Mistake 2: Forgetting verb agreement with noun class Incorrect: *Abantu uyo ali mulwele (Class 1 singular agreement with Class 2 plural noun) Correct: Abantu abo bali balwele
Mistake 3: Confusing demonstrative “that” with conjunction “that” Incorrect: *Ndeshiba uyo ali mulwele (using demonstrative instead of ukuti) Correct: Ndeshiba ukuti ali mulwele
Mistake 4: Incorrect distance marking Using proximal (uyu) when medial (uyo) is intended, or vice versa
Mistake 5: Missing relative particle in complex relatives Some relative constructions require the particle wa/ya/cha between demonstrative and verb
Bemba demonstratives form a three-dimensional system: noun class (18 classes), spatial distance (three degrees), and function (demonstrative vs. relative). This creates approximately 54 distinct forms, though the patterns are highly regular once the noun class system is understood. The key to mastery is recognizing the noun class of the antecedent and applying the appropriate demonstrative prefix with correct distance marking. All subsequent agreement (verbs, adjectives, possessives) must maintain class consistency throughout the utterance.
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In contemporary Bemba, especially in urban areas along the Copperbelt, the demonstrative system remains robust though some simplification occurs in rapid colloquial speech. “Town Bemba” (the urban variety incorporating English and Swahili loanwords) maintains the noun class agreement system but may show some leveling of the three-way distance distinction, with speakers sometimes using medial forms (uyo, iyo) more generally.
The three-way distance marking in Bemba demonstratives reflects traditional spatial organization in Bemba-speaking communities. The proximal-medial-distal distinction helps organize space in narratives, directions, and daily interaction. This system is more elaborate than English and reflects cultural attention to spatial relationships.
The use of demonstratives in forming relative clauses is particularly important in Bemba rhetoric and oral tradition. Proverbs, traditional narratives, and formal speech make extensive use of relative constructions to build complex arguments and maintain reference across long discourse segments.
While the demonstrative system is used across all registers, formal Bemba (in traditional councils, church services, or academic contexts) tends to employ the full three-way distance distinction more precisely. Informal conversation may blur some distinctions, particularly between medial and distal forms.
For second-language learners, the demonstrative system serves as a gateway to understanding Bemba’s noun class system. Since demonstratives agree with their referents, learners encounter noun class patterns repeatedly in natural speech, reinforcing the grammatical structure.
While the core demonstrative system is consistent across Bemba-speaking regions, some dialectal variation exists in the pronunciation and tone patterns of demonstrative forms. Northern varieties (closer to Kasama) may preserve more conservative forms, while Copperbelt varieties show more innovation.
Bemba allows both pre-nominal and post-nominal positioning of demonstratives, though post-nominal is more common in natural speech. The choice can affect emphasis and information structure. Additionally, demonstratives can stand alone as pronouns more freely than in English, with the noun class prefix providing sufficient semantic content for clear reference.
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Stephen Andrea Mpashi (1920-1998) was one of Zambia’s most celebrated authors, writing prolifically in Bemba during the mid-20th century. His work “Pano Calo” (meaning “Here on Earth”) is a philosophical novella written in magical realism that explores the absurdities of human existence through dialogue between a corpse and an unborn child.
F.1a Umwana (umwana) child uwali (uwali) who-was mwifumo (mwifumo) in-womb akana (akana) refused ati (ati) saying bamuleke (bamuleke) they-should-let-him akaye (akaye) he-should-go imwena (imwena) see
F.1b Umwana (oo-MWAH-nah) child uwali (oo-WAH-lee) who-was mwifumo (mwee-FOO-mo) in-womb akana (ah-KAH-nah) refused ati (ah-tee) saying bamuleke (bah-moo-LAY-kay) they-should-let-him akaye (ah-KAH-yay) he-should-go imwena (ee-MWAY-nah) see
F.2a Panuma (panuma) then umukote (umukote) corpse nomwana (nomwana) and-child ashilafyalwa (ashilafyalwa) who-will-be-born basuminishanya (basuminishanya) they-agreed
F.2b Panuma (pah-NOO-mah) then umukote (oo-moo-KO-tay) corpse nomwana (no-MWAH-nah) and-child ashilafyalwa (ah-shee-lah-FYAHL-wah) who-will-be-born basuminishanya (bah-soo-mee-nee-SHAH-nyah) they-agreed
F.3a Ukuti (ukuti) that pakuti (pakuti) because umwana (umwana) child akeyemwenekesha (akeyemwenekesha) he-will-see-for-himself ulufyengo (ulufyengo) suffering lwaba (lwaba) of-in muchalo (muchalo) world
F.3b Ukuti (oo-KOO-tee) that pakuti (pah-KOO-tee) because umwana (oo-MWAH-nah) child akeyemwenekesha (ah-kay-yay-mway-nay-KAY-shah) he-will-see-for-himself ulufyengo (oo-loo-FYAYN-go) suffering lwaba (LWAH-bah) of-in muchalo (moo-CHAH-lo) world
F.4a Akayefyalwa (akayefyalwa) he-should-be-born chibulu (chibulu) dumb
F.4b Akayefyalwa (ah-kah-yay-FYAHL-wah) he-should-be-born chibulu (chee-BOO-loo) dumb
Umwana uwali mwifumo akana ati bamuleke akaye imwena. Panuma umukote nomwana ashilafyalwa basuminishanya ukuti pakuti umwana akeyemwenekesha ulufyengo lwaba muchalo, akayefyalwa chibulu.
“The child who was in the womb refused, saying they should let him go and see. Then the corpse and the child who would be born agreed that because the child would see for himself the suffering in the world, he should be born dumb.”
Umwana uwali mwifumo akana ati bamuleke akaye imwena. Panuma umukote nomwana ashilafyalwa basuminishanya ukuti pakuti umwana akeyemwenekesha ulufyengo lwaba muchalo, akayefyalwa chibulu.
uwali - relative form “who was” (u-: Class 1 relative prefix, -wali: past of “to be”) mwifumo - “in the womb” (mu-: locative prefix, ifumo: womb) akana - “he refused” (a-: Class 1 subject, -ka-: past tense, -na: refuse) ati - “saying” (quotative marker) bamuleke - “they should let him” (ba-: Class 2 subject plural, -mu-: Class 1 object, -leke: subjunctive of “allow”) akaye - “he should go” (a-: Class 1, -ka-: subjunctive, -ye: go) ashilafyalwa - “who will be born” (a-: Class 1 relative, -shila-: future, -fyalwa: passive of “give birth”) basuminishanya - “they agreed” (ba-: Class 2 plural, -suminish-: causative of “agree”, -anya: reciprocal) ukuti - conjunction “that” pakuti - “because” (causal conjunction) akeyemwenekesha - “he will see for himself” (a-: Class 1, -ke-: future, -ye-: reflexive, -mwenekesha: causative of “see”) ulufyengo - “suffering” (Class 11 abstract noun) lwaba - “of/in” (lwa-: Class 11 possessive, -ba: locative) muchalo - “in the world” (mu-: locative, calo: earth/world) chibulu - “dumb/mute” (Class 7 noun/adjective)
This passage demonstrates the use of relative pronouns (uwali, ashilafyalwa) formed from demonstrative bases, as well as the conjunction ukuti “that” introducing the clause of agreement.
Mpashi’s “Pano Calo” represents a highpoint of 20th-century Bemba literature, blending traditional narrative forms with modernist techniques. The philosophical dialogue between the corpse and the unborn child allows Mpashi to critique colonial and post-colonial Zambian society while drawing on traditional Bemba wisdom literature. The use of relative clauses (uwali mwifumo “who was in the womb,” ashilafyalwa “who will be born”) creates narrative complexity and maintains clear reference across the extended dialogue.
The work exemplifies how Bemba’s grammatical resources—particularly its demonstrative and relative pronoun system—enable sophisticated philosophical discourse. The agreement system helps track multiple referents (the corpse, the child, the world) through complex argumentation.
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13.16a Mukashana (mukashana) girl: Mulanda (mulanda) you-want yaba (yaba) what mwapele (mwapele) sir-vocative
13.16b Mukashana (moo-kah-SHAH-nah) girl: Mulanda (moo-LAHN-dah) you-want yaba (yah-BAH) what mwapele (mwah-PAY-lay) sir-vocative
13.17a Mutengeshi (mutengeshi) customer: Ndefwaya (ndefwaya) I-want iminyanya (iminyanya) tomatoes iyo (iyo) those
13.17b Mutengeshi (moo-tayn-GAY-shee) customer: Ndefwaya (n-day-FWAH-yah) I-want iminyanya (ee-mee-NYAHN-yah) tomatoes iyo (ee-yo) those
13.18a Mukashana (mukashana) girl: Iyo (iyo) those yonse (yonse) all pa (pa) at kalembwa (kalembwa) kwacha kakumi (kakumi) ten
13.18b Mukashana (moo-kah-SHAH-nah) girl: Iyo (ee-yo) those yonse (YOHN-say) all pa (pah) at kalembwa (kah-LAYM-bwah) kwacha kakumi (kah-KOO-mee) ten
13.19a Mutengeshi (mutengeshi) customer: Ayaah (ayaah) no yali (yali) they-are yamaningi (yamaningi) expensive sana (sana) very
13.19b Mutengeshi (moo-tayn-GAY-shee) customer: Ayaah (ah-YAH) no yali (YAH-lee) they-are yamaningi (yah-mah-NEEN-gee) expensive sana (SAH-nah) very
13.20a Mukashana (mukashana) girl: Mayo (mayo) mother-vocative iyo (iyo) those fyakufuma (fyakufuma) they-come-from ku (ku) from mulimi (mulimi) farm lelo (lelo) today bushe (bushe) morning
13.20b Mukashana (moo-kah-SHAH-nah) girl: Mayo (mah-yo) mother-vocative iyo (ee-yo) those fyakufuma (fyah-koo-FOO-mah) they-come-from ku (koo) from mulimi (moo-LEE-mee) farm lelo (LAY-lo) today bushe (BOO-shay) morning
13.21a Mutengeshi (mutengeshi) customer: Ichaano (ichaano) okay mumpeni (mumpeni) give-me-please abo (abo) those babili (babili) two-of
13.21b Mutengeshi (moo-tayn-GAY-shee) customer: Ichaano (ee-CHAH-no) okay mumpeni (moom-PAY-nee) give-me-please abo (ah-bo) those babili (bah-BEE-lee) two-of
13.22a Mukashana (mukashana) girl: Nomba (nomba) and amabombo (amabombo) potatoes ayo (ayo) those yaba (yaba) what
13.22b Mukashana (moo-kah-SHAH-nah) girl: Nomba (NOHM-bah) and amabombo (ah-mah-BOHM-bo) potatoes ayo (ah-yo) those yaba (yah-BAH) what
13.23a Mutengeshi (mutengeshi) customer: Ayo (ayo) those nayo (nayo) them-too nkumbenda (nkumbenda) I-would-like nga (nga) if yali (yali) they-are pamepele (pamepele) cheap
13.23b Mutengeshi (moo-tayn-GAY-shee) customer: Ayo (ah-yo) those nayo (nah-yo) them-too nkumbenda (n-koom-BAYN-dah) I-would-like nga (n-gah) if yali (YAH-lee) they-are pamepele (pah-may-PAY-lay) cheap
13.24a Mukashana (mukashana) girl: Amabombo (amabombo) potatoes ayo (ayo) those yabomfye (yabomfye) are-only kalembwa (kalembwa) kwacha kashitatu (kashitatu) three pa (pa) per icipande (icipande) heap
13.24b Mukashana (moo-kah-SHAH-nah) girl: Amabombo (ah-mah-BOHM-bo) potatoes ayo (ah-yo) those yabomfye (yah-bohm-FYAY) are-only kalembwa (kah-LAYM-bwah) kwacha kashitatu (kah-shee-TAH-too) three pa (pah) per icipande (ee-chee-PAHN-day) heap
13.25a Mutengeshi (mutengeshi) customer: Ukupusha (ukupusha) to-reduce kulya (kulya) that shani (shani) how
13.25b Mutengeshi (moo-tayn-GAY-shee) customer: Ukupusha (oo-koo-POO-shah) to-reduce kulya (koo-LYAH) that shani (SHAH-nee) how
13.26a Mukashana (mukashana) girl: Tapapusha (tapapusha) there-is-no-reducing mayo (mayo) mother kuya (kuya) at-there ngatwashitila (ngatwashitila) if-we-bargain ubu (ubu) this
13.26b Mukashana (moo-kah-SHAH-nah) girl: Tapapusha (tah-pah-POO-shah) there-is-no-reducing mayo (mah-yo) mother kuya (koo-YAH) at-there ngatwashitila (n-gah-twah-shee-TEE-lah) if-we-bargain ubu (oo-boo) this
13.27a Mutengeshi (mutengeshi) customer: Ayaah (ayaah) no ichaano (ichaano) okay mfwenimpo (mfwenimpo) I-want-then icipande (icipande) heap cimo (cimo) one ca (ca) of amabombo (amabombo) potatoes
13.27b Mutengeshi (moo-tayn-GAY-shee) customer: Ayaah (ah-YAH) no ichaano (ee-CHAH-no) okay mfwenimpo (m-fway-NEEM-po) I-want-then icipande (ee-chee-PAHN-day) heap cimo (CHEE-mo) one ca (chah) of amabombo (ah-mah-BOHM-bo) potatoes
13.28a Mukashana (mukashana) girl: Eya (eya) yes ifyo (ifyo) those fyonse (fyonse) all pa (pa) at kalembwa (kalembwa) kwacha kakumi (kakumi) ten na (na) and kashitatu (kashitatu) three
13.28b Mukashana (moo-kah-SHAH-nah) girl: Eya (AY-yah) yes ifyo (ee-fyo) those fyonse (FYOHN-say) all pa (pah) at kalembwa (kah-LAYM-bwah) kwacha kakumi (kah-KOO-mee) ten na (nah) and kashitatu (kah-shee-TAH-too) three
13.29a Mutengeshi (mutengeshi) customer: Oooh (oooh) oh tapali (tapali) there-is-not tushili (tushili) change mayo (mayo) mother nga (nga) if mfwaumfwa (mfwaumfwa) I-give-you kakumi (kakumi) ten na (na) and kashitano (kashitano) five
13.29b Mutengeshi (moo-tayn-GAY-shee) customer: Oooh (oh) oh tapali (tah-PAH-lee) there-is-not tushili (too-SHEE-lee) change mayo (mah-yo) mother nga (n-gah) if mfwaumfwa (m-fwah-oom-FWAH) I-give-you kakumi (kah-KOO-mee) ten na (nah) and kashitano (kah-shee-TAH-no) five
13.30a Mukashana (mukashana) girl: Eya (eya) yes nalitwaamo (nalitwaamo) I-will-put-back kabili (kabili) two kwakwa (kwakwa) of-yours
13.30b Mukashana (moo-kah-SHAH-nah) girl: Eya (AY-yah) yes nalitwaamo (nah-lee-TWAH-mo) I-will-put-back kabili (kah-BEE-lee) two kwakwa (KWAH-kwah) of-yours
13.16 Mukashana: Mulanda yaba mwapele? “Girl: What do you want, sir?”
13.17 Mutengeshi: Ndefwaya iminyanya iyo “Customer: I want those tomatoes”
13.18 Mukashana: Iyo yonse pa kalembwa kakumi “Girl: All those are at ten kwacha”
13.19 Mutengeshi: Ayaah, yali yamaningi sana “Customer: No, they are very expensive”
13.20 Mukashana: Mayo, iyo fyakufuma ku mulimi lelo bushe “Girl: Mother, those came from the farm this morning”
13.21 Mutengeshi: Ichaano, mumpeni abo babili “Customer: Okay, please give me two of those”
13.22 Mukashana: Nomba amabombo ayo yaba? “Girl: And what about those potatoes?”
13.23 Mutengeshi: Ayo nayo nkumbenda nga yali pamepele “Customer: I would like those too if they are cheap”
13.24 Mukashana: Amabombo ayo yabomfye kalembwa kashitatu pa icipande “Girl: Those potatoes are only three kwacha per heap”
13.25 Mutengeshi: Ukupusha kulya shani? “Customer: How about reducing that?”
13.26 Mukashana: Tapapusha mayo kuya, ngatwashitila ubu “Girl: There’s no reducing, mother, if we bargain like this”
13.27 Mutengeshi: Ayaah ichaano, mfwenimpo icipande cimo ca amabombo “Customer: No, okay, I want then one heap of potatoes”
13.28 Mukashana: Eya, ifyo fyonse pa kalembwa kakumi na kashitatu “Girl: Yes, all those are at thirteen kwacha”
13.29 Mutengeshi: Oooh, tapali tushili mayo nga mfwaumfwa kakumi na kashitano “Customer: Oh, there’s no change, mother, if I give you fifteen”
13.30 Mukashana: Eya, nalitwaamo kabili kwakwa “Girl: Yes, I will give you back two of yours”
13.16 Mukashana: Mulanda yaba mwapele?
13.17 Mutengeshi: Ndefwaya iminyanya iyo
13.18 Mukashana: Iyo yonse pa kalembwa kakumi
13.19 Mutengeshi: Ayaah, yali yamaningi sana
13.20 Mukashana: Mayo, iyo fyakufuma ku mulimi lelo bushe
13.21 Mutengeshi: Ichaano, mumpeni abo babili
13.22 Mukashana: Nomba amabombo ayo yaba?
13.23 Mutengeshi: Ayo nayo nkumbenda nga yali pamepele
13.24 Mukashana: Amabombo ayo yabomfye kalembwa kashitatu pa icipande
13.25 Mutengeshi: Ukupusha kulya shani?
13.26 Mukashana: Tapapusha mayo kuya, ngatwashitila ubu
13.27 Mutengeshi: Ayaah ichaano, mfwenimpo icipande cimo ca amabombo
13.28 Mukashana: Eya, ifyo fyonse pa kalembwa kakumi na kashitatu
13.29 Mutengeshi: Oooh, tapali tushili mayo nga mfwaumfwa kakumi na kashitano
13.30 Mukashana: Eya, nalitwaamo kabili kwakwa
This market dialogue demonstrates the natural use of demonstratives in conversational Bemba, showing how noun class agreement operates in real-time negotiation.
Key demonstrative usage:
iyo (those/that - Class 4/6): Used for iminyanya (tomatoes, Class 4) - “iyo yonse” (all those)
abo (those - Class 2): Used for counting “abo babili” (those two), though the actual noun is implied or in a different construction
ayo (those - Class 6): Used for amabombo (potatoes, Class 6) - “amabombo ayo” (those potatoes)
ifyo (those - Class 8): Used in “ifyo fyonse” (all those) referring to the combined purchases
kulya (that - Class 9/15): Used with ukupusha (the act of reducing) - “ukupusha kulya” (that reducing)
ubu (this - Class 11): Used for ubushili or abstract situation - “ngatwashitila ubu” (if we bargain like this)
Verb agreement patterns:
The dialogue shows how verbs must agree with noun class: -
yali (Class 6 subject agreement) - “ayo yali” (those are) -
fyakufuma (Class 8 subject agreement) - “iyo fyakufuma” (those came from) -
yabomfye (Class 6 subject agreement) - “ayo yabomfye” (those are only)
Pragmatic features:
The use of “mayo” (mother) as a polite vocative term shows cultural patterns in address. The demonstratives help maintain clear reference to different items being discussed (tomatoes vs. potatoes) through their noun class distinctions. The bargaining context naturally produces frequent use of demonstratives as both parties point to and reference specific goods.
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This lesson is part of the Latinum Institute’s Modern Language Course series, a comprehensive program for autodidact learners of world languages. The course follows a systematic curriculum based on frequency-ranked vocabulary, ensuring learners encounter the most useful words first while building a strong grammatical foundation.
The Latinum Institute has been creating language learning materials since 2006, pioneering the use of interlinear construed text methodology for language acquisition. This approach, which provides word-by-word glossing with both native orthography and pronunciation guidance, accelerates comprehension by making every element of the sentence transparent to learners.
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Bemba Language Context:
Bemba (iciBemba) is a major Bantu language spoken by approximately 4 million people primarily in northeastern Zambia, with smaller populations in the Democratic Republic of Congo, Tanzania, and Botswana. As one of Zambia’s seven official regional languages, Bemba serves as a lingua franca throughout much of the country, particularly in the Copperbelt mining region where it facilitates inter-ethnic communication.
The language belongs to the M42 classification in Guthrie’s Bantu language taxonomy and exhibits typical Bantu characteristics: agglutinative morphology, extensive use of prefixes, a complex noun class system, and tonal distinctions. While modern Bemba uses Latin script orthography introduced by missionaries in the early 20th century, the language has maintained its grammatical complexity and continues to thrive both in traditional rural contexts and modern urban settings.
Understanding Bemba provides insight into Bantu linguistic structure more broadly and opens access to a rich literary tradition, including works by authors like Stephen Andrea Mpashi who developed Bemba as a vehicle for sophisticated literary expression during the mid-20th century.
Course Methodology:
The interlinear construed text method employed in this course addresses a fundamental challenge in language learning: making authentic native texts accessible to beginners. By providing granular glossing with pronunciation guidance, learners can engage with real Bemba from the earliest lessons while building the grammatical knowledge needed for independent reading.
Each lesson targets a specific vocabulary item from the frequency-ranked curriculum, but the examples use the full expressive range of Bemba. This approach recognizes that language learning requires exposure to natural, varied usage rather than artificially restricted vocabulary. The interlinear format makes this possible by rendering every word transparent.
The progression from interlinear text (Section A) through natural sentences (Section B) to target language only (Section C) creates a graduated scaffold that supports learners as they develop reading fluency. The grammar explanations (Section D), cultural context (Section E), and authentic literary citations (Section F) provide the metalinguistic knowledge and cultural understanding essential for true communicative competence.
For More Information:
Visit the course index at: https://latinum.substack.com/p/index
The Latinum Institute website: https://latinum.org.uk
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