In Bemba, the concept of "to be" is expressed primarily through the copula "-li" and its various forms. Unlike English, which uses forms like "am," "is," "are," "was," and "were," Bemba uses a system of prefixes attached to the stem "-li" to indicate person, number, and tense. The copula is essential for expressing states of being, location, and identity in Bemba.
FAQ Schema Q: What does "be" mean in Bemba? A: In Bemba, "be" is expressed through the copula "-li" with various subject prefixes. For example: "ndi" (I am), "uli" (you are), "ali" (he/she is), "tuli" (we are), "muli" (you plural are), "bali" (they are).
This lesson will demonstrate how the copula functions in various contexts, from simple identification to expressing location and states of being. You'll encounter the copula in present, past, and future tenses, as well as in negative constructions.
Educational Schema Subject: Language Learning - Bemba Level: Beginner Type: Grammar Lesson Focus: Copula (to be) Target Audience: English speakers learning Bemba
Key Takeaways: -
The Bemba copula "-li" changes form based on subject and tense -
Subject prefixes are essential to conjugating the copula -
The copula is used for identity, location, and states of being -
Negative forms use different markers -
Word order in Bemba copular sentences often differs from English
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2.1 Ndi I-am mwalimu teacher
2.2 John John ali he-is ku at sukulu school
2.3 Aba these bantu people bali they-are abeni visitors
2.4 Bushe question-marker uli you-are bwino well?
2.5 Ifwe we tuli we-are pano here
2.6 Umwana child uyu this ali he/she-is munono small
2.7 Imwe you-plural muli you-are bakulumba elders
2.8 Nalili I-was ku at manda market mailo yesterday
2.9 Bakalamba ancestors bali they-are mu in myefu traditions yesu our
2.10 Cakudya food cili it-is pa on tebulo table
2.11 Inkoko chicken shili they-are ku at lubunga courtyard
2.12 Bushe question-marker twaliba we-were nomba together kale before?
2.13 Umuti tree uli it-is umukalamba old
2.14 Aba these ali they-are bafyashi parents bandi my
2.15 Ulya that munani tall-person ali he-is mukashana woman
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2.1 Ndi mwalimu. I am a teacher.
2.2 John ali ku sukulu. John is at school.
2.3 Aba bantu bali abeni. These people are visitors.
2.4 Bushe uli bwino? Are you well?
2.5 Ifwe tuli pano. We are here.
2.6 Umwana uyu ali munono. This child is small.
2.7 Imwe muli bakulumba. You (plural) are elders.
2.8 Nalili ku manda mailo. I was at the market yesterday.
2.9 Bakalamba bali mu myefu yesu. The ancestors are in our traditions.
2.10 Cakudya cili pa tebulo. The food is on the table.
2.11 Inkoko shili ku lubunga. The chickens are in the courtyard.
2.12 Bushe twaliba nomba kale? Were we together before?
2.13 Umuti uli umukalamba. The tree is old.
2.14 Aba ali bafyashi bandi. These are my parents.
2.15 Ulya munani ali mukashana. That tall person is a woman.
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2.1 Ndi mwalimu.
2.2 John ali ku sukulu.
2.3 Aba bantu bali abeni.
2.4 Bushe uli bwino?
2.5 Ifwe tuli pano.
2.6 Umwana uyu ali munono.
2.7 Imwe muli bakulumba.
2.8 Nalili ku manda mailo.
2.9 Bakalamba bali mu myefu yesu.
2.10 Cakudya cili pa tebulo.
2.11 Inkoko shili ku lubunga.
2.12 Bushe twaliba nomba kale?
2.13 Umuti uli umukalamba.
2.14 Aba ali bafyashi bandi.
2.15 Ulya munani ali mukashana.
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The Bemba copula "-li" serves the same function as the English verb "to be," but its structure differs significantly from English.
Basic Conjugation Pattern: Present Tense: -
ndi = I am (n- + -li → ndi) -
uli = you are (u- + -li → uli) -
ali = he/she is (a- + -li → ali) -
tuli = we are (tu- + -li → tuli) -
muli = you (plural) are (mu- + -li → muli) -
bali = they are (ba- + -li → bali)
Past Tense: Add prefix na- before the conjugated form: -
nalili = I was -
walili = you were -
alili = he/she was -
twalili = we were -
mwalili = you (plural) were -
balili = they were
Future Tense: Use prefix ka-: -
nkaliba = I will be -
ukaliba = you will be -
akaliba = he/she will be
Negative Forms: Present negative uses "nshi-" prefix: -
nshili = I am not -
tauli = you are not -
taali = he/she is not
Common Mistakes: -
Word Order Confusion: English speakers often try to use English word order. Remember that Bemba typically follows Subject-Verb-Complement order, but adjectives follow nouns. -
Wrong: munono umwana ali (small child is) -
Correct: umwana ali munono (child is small) -
Forgetting Subject Prefixes: Unlike English, where "be" changes form (am, is, are), Bemba changes the prefix while keeping "-li" constant. -
Wrong: li mwalimu (be teacher) -
Correct: ndi mwalimu (I am teacher) -
Overusing Pronouns: Bemba often drops independent pronouns because the verb prefix indicates the subject. -
Acceptable but redundant: Ine ndi mwalimu (I I-am teacher) -
Natural: Ndi mwalimu (I-am teacher)
Step-by-Step Guide to Using -li: -
Identify your subject (I, you, he/she, we, you plural, they) -
Choose the appropriate prefix (n-, u-, a-, tu-, mu-, ba-) -
Attach the prefix to -li -
Add your complement (noun, adjective, or locative phrase) -
For past tense, add na- before the conjugated form -
For future tense, use ka- prefix plus -liba
Grammatical Summary: The copula -li is a defective verb that: -
Takes subject prefixes like other Bemba verbs -
Cannot be used in the infinitive form -
Is essential for equative sentences (X is Y) -
Is used with locatives to indicate position -
Can be omitted in certain contexts (zero copula) -
Has irregular forms in some tenses
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The Bemba copula reflects important cultural concepts in Bemba society. Understanding its usage goes beyond grammar and touches on how Bemba speakers conceptualize identity and relationships.
In Bemba culture, the verb "to be" is often used in greetings and social interactions. The question "Muli shani?" (How are you? - literally "How are you being?") is a fundamental greeting that shows concern for someone's state of being. The response typically involves the copula: "Ndi bwino" (I am fine).
The copula is also crucial in expressing clan identity and social relationships. Phrases like "Ndi mwana wa..." (I am a child of...) or "Tuli bena..." (We are people of...) establish one's place in the social hierarchy and clan system, which remains important in Bemba society.
Interestingly, Bemba sometimes uses a zero copula (omitting the verb entirely) in certain contexts, especially in proverbs and emphatic statements. This reflects the language's tendency toward economy of expression in traditional wisdom.
The temporal aspects of the copula (was, is, will be) align with the Bemba worldview that emphasizes the continuity between past, present, and future. Ancestors (those who were) remain connected to the living (those who are) and future generations (those who will be).
When learning to use the copula, English speakers should be aware that Bemba speakers may perceive overly direct statements of identity as boastful. Softening expressions and showing humility through language choice is valued in Bemba culture.
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Source: "Ifyabukaya" (Things of Long Ago) - Traditional Bemba Wisdom Literature
Abantu people bonse all bali they-are bana children ba of Lesa God. Nga if uli you-are umulumba elder nangu or uli you-are umwana child, nga if uli you-are umusuma rich-person nangu or uli you-are umupina poor-person, bonse all tuli we-are bamo one. Ico that cilila which-is icishinka important ni is uko how tuli we-are mu in mitima hearts yesu our.
Abantu bonse bali bana ba Lesa. Nga uli umulumba nangu uli umwana, nga uli umusuma nangu uli umupina, bonse tuli bamo. Ico cilila icishinka ni uko tuli mu mitima yesu.
All people are children of God. Whether you are an elder or you are a child, whether you are rich or you are poor, we are all one. What is important is how we are in our hearts.
Abantu bonse bali bana ba Lesa. Nga uli umulumba nangu uli umwana, nga uli umusuma nangu uli umupina, bonse tuli bamo. Ico cilila icishinka ni uko tuli mu mitima yesu.
This passage beautifully demonstrates multiple uses of the copula -li: -
"bali" (they are) - 3rd person plural present -
"uli" (you are) - 2nd person singular, repeated for emphasis -
"tuli" (we are) - 1st person plural, showing inclusivity -
"cilila" (which is) - relative construction with -li
The text uses parallel structure with repeated "nga uli...nangu uli" (whether you are...or you are) to emphasize universal humanity regardless of social status. Note how the copula changes from third person (bali) to second person (uli) to first person (tuli), creating a progression from talking about people to addressing the reader directly to including everyone in "we."
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2.16 Kale long-ago saana very kwali there-was umukote old-man umo one
2.17 Uyu this mukote old-man ali he-was uwakwete one-who-has abana children batatu three
2.18 Umwana child wa of kubalilapo firstborn ali he-was umusuma rich saana very
2.19 Uwa the-one-of bubili second ali he-was kabilo farmer uwacenjela hardworking
2.20 Panuma lastborn ali he-was umupina poor nomba but uwakwete one-who-has umutima heart uusuma good
2.21 Ubushiku day bumo one tata father ali he-was munkalata sick saana very
2.22 Bana children bonse all bali they-were mu in bukankala worry bwa of fyashi parent wabo their
2.23 Ulubali side lwa of mukote old-man kwali there-was umuti tree wa of bumi life
2.24 Uwakwete one-who-has amenshi water ya of muti tree uyu this aali he-would-be uwapona one-who-survives
2.25 Bana children batatu three bonse all bali they-were abekelesha trying ukuya to-go ku to muti tree
2.26 Inshila path yali it-was iipi long kabili and ya of mabwe stones
2.27 Umusuma rich-one ali he-was uwayamba one-who-started ubulendo journey
2.28 Pantu because ali he-was nabakwete with-having ifipe things ifingi many alili he-was akalipa heavy
2.29 Alili he-was mu in kufwilisha hurrying pantu because aali he-was afwaila wanting ukubwelela to-return ku to ncito work shakwe his
2.30 Nomba but amenshi water yali it-was ku to bantu people abali who-are ne with mutima heart uusuma good
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2.16 Kale saana kwali umukote umo. Long, long ago there was an old man.
2.17 Uyu mukote ali uwakwete abana batatu. This old man had three children.
2.18 Umwana wa kubalilapo ali umusuma saana. The firstborn child was very rich.
2.19 Uwa bubili ali kabilo uwacenjela. The second was a hardworking farmer.
2.20 Panuma ali umupina nomba uwakwete umutima uusuma. The lastborn was poor but had a good heart.
2.21 Ubushiku bumo tata ali munkalata saana. One day the father was very sick.
2.22 Bana bonse bali mu bukankala bwa fyashi wabo. All the children were worried about their parent.
2.23 Ulubali lwa mukote kwali umuti wa bumi. Beside the old man was the tree of life.
2.24 Uwakwete amenshi ya muti uyu aali uwapona. Whoever had water from this tree would survive.
2.25 Bana batatu bonse bali abekelesha ukuya ku muti. All three children were trying to go to the tree.
2.26 Inshila yali iipi kabili ya mabwe. The path was long and rocky.
2.27 Umusuma ali uwayamba ubulendo. The rich one was the first to start the journey.
2.28 Pantu ali nabakwete ifipe ifingi alili akalipa. Because he had many possessions, he was heavy.
2.29 Alili mu kufwilisha pantu aali afwaila ukubwelela ku ncito shakwe. He was in a hurry because he wanted to return to his work.
2.30 Nomba amenshi yali ku bantu abali ne mutima uusuma. But the water was for people who have good hearts.
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2.16 Kale saana kwali umukote umo.
2.17 Uyu mukote ali uwakwete abana batatu.
2.18 Umwana wa kubalilapo ali umusuma saana.
2.19 Uwa bubili ali kabilo uwacenjela.
2.20 Panuma ali umupina nomba uwakwete umutima uusuma.
2.21 Ubushiku bumo tata ali munkalata saana.
2.22 Bana bonse bali mu bukankala bwa fyashi wabo.
2.23 Ulubali lwa mukote kwali umuti wa bumi.
2.24 Uwakwete amenshi ya muti uyu aali uwapona.
2.25 Bana batatu bonse bali abekelesha ukuya ku muti.
2.26 Inshila yali iipi kabili ya mabwe.
2.27 Umusuma ali uwayamba ubulendo.
2.28 Pantu ali nabakwete ifipe ifingi alili akalipa.
2.29 Alili mu kufwilisha pantu aali afwaila ukubwelela ku ncito shakwe.
2.30 Nomba amenshi yali ku bantu abali ne mutima uusuma.
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Narrative Past Tense: Folk tales frequently use past forms of -li: -
kwali = there was (locative past) -
ali = he/she was (simple past) -
yali = it was (past with class 9 prefix) -
bali = they were (past plural)
The Existential "kwali": The form "kwali" (there was) is particularly common in folk tales: -
Always begins traditional stories: "Kale kwali..." (Once upon a time there was...) -
Does not require a specific subject prefix -
Creates the narrative setting
Descriptive Copula Patterns: Folk tales use -li with descriptive phrases: -
ali uwakwete = he was one who has -
bali abekelesha = they were trying -
ali nabakwete = he was with having (he had)
Conditional Forms: Note the conditional in example 2.24: -
aali uwapona = he would be one who survives -
The double 'a' (aali) indicates conditional mood
Common Folk Tale Formulas: Traditional openings: -
Kale saana kwali... = Long, long ago there was... -
Apo pali... = Where there is/was... -
Kwali abantu... = There were people...
Relative Constructions: Folk tales frequently combine -li with relative markers: -
abali ne = who are with -
uwali = one who was -
yali ya = which was of
Progressive Constructions: The copula combines with verbal nouns: -
bali mu bukankala = they were in worrying (they were worried) -
alili mu kufwilisha = he was in hurrying (he was hurrying)
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