The English pronoun “they” corresponds to two distinct forms in Bemba, a Bantu language spoken by approximately 5 million people primarily in northeastern Zambia and surrounding regions. Understanding how Bemba handles third-person plural reference requires grasping the fundamental distinction between absolute pronouns and subject prefixes, a feature characteristic of Bantu languages.
In Bemba, the absolute pronoun aba means “they” when referring to people (noun class 2). This form stands alone and cannot function as a subject or object within a sentence. For grammatical operations, Bemba employs the subject prefix ba-, which attaches directly to verb stems to indicate “they are doing” or “they did” something. This agglutinative system allows Bemba speakers to pack subject, tense, and action into a single word.
Unlike English, Bemba makes no grammatical distinction between “he,” “she,” and “they” based on gender. Instead, distinctions arise from the noun class system: aba specifically refers to plural people (class 2), while other classes use different prefixes. Importantly, in respectful or formal contexts, ba- can be used to refer to even a single person as a mark of deference to elders, superiors, or strangers.
This lesson explores how Bemba constructs sentences with third-person plural subjects, demonstrating the interplay between pronouns, noun classes, and verbal morphology. Through thirty examples, you’ll see aba and ba- in action across various contexts, from simple present-tense statements to complex narrative sequences.
Course Index: https://latinum.substack.com/p/index
FAQ: What does “they” mean in Bemba? In Bemba, “they” is expressed through the absolute pronoun aba (for people) or the subject prefix ba- attached to verbs, indicating third-person plural action.
Key Takeaways: -
Bemba distinguishes between the absolute pronoun aba (they) and the subject prefix ba- (they + verb) -
The ba- prefix belongs to noun class 2, used for plural people -
Bemba is agglutinative: subject + tense + verb combine into single words -
No gender distinction in third-person pronouns -
Plural forms can express respect even for singular referents -
Word order follows Subject-Verb-Object pattern
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25.1a Aba (aba) they balekutika (balekutika) they-are-listening kuli (kuli) to bashikulu (bashikulu) elders
25.1b Aba (aba) they balekutika (ba-le-ku-tika) they-PRES-listen kuli (kuli) to bashikulu (ba-shi-kulu) CL2-elder-PL
25.2a Bafyalwa (bafyalwa) they-are-born abalubuka (abalubuka) free mu (mu) in calo (calo) world
25.2b Bafyalwa (ba-fyalwa) they-are-born abalubuka (a-ba-lubuka) free mu (mu) in calo (ca-lo) CL7-world
25.3a Balikwata (balikwata) they-have amano (amano) wisdom ya (ya) of Lesa (Lesa) God
25.3b Balikwata (ba-li-kwata) they-PRES-have amano (a-mano) CL6-wisdom ya (ya) of Lesa (Lesa) God
25.4a Abana (abana) children balelya (balelya) they-are-eating ubwali (ubwali) nshima panono (panono) little
25.4b Abana (a-bana) CL2-children balelya (ba-le-lya) they-PRES-eat ubwali (u-bwali) CL11-nshima panono (panono) little
25.5a Basambilila (basambilila) they-study iciBemba (iciBemba) Bemba-language mu (mu) in sukulu (sukulu) school
25.5b Basambilila (ba-sambilila) they-study iciBemba (ici-Bemba) CL7-Bemba mu (mu) in sukulu (sukulu) school
25.6a Balefwaya (balefwaya) they-want ukuya (ukuya) to-go ku (ku) to musumba (musumba) town
25.6b Balefwaya (ba-le-fwaya) they-PRES-want ukuya (uku-ya) INF-go ku (ku) to musumba (mu-sumba) CL3-town
25.7a Bafwile (bafwile) they-should ukulacita (ukulacita) to-do imilimo (imilimo) work bwino (bwino) well
25.7b Bafwile (ba-fwile) they-should ukulacita (uku-la-cita) INF-CONT-do imilimo (i-mi-limo) CL4-work bwino (bwino) well
25.8a Abantu (abantu) people bonse (bonse) all balesambilila (balesambilila) they-are-studying ifiBemba (ifiBemba) Bemba-things
25.8b Abantu (a-ba-ntu) CL2-people bonse (bonse) all balesambilila (ba-le-sambilila) they-PRES-study ifiBemba (ifi-Bemba) CL8-Bemba
25.9a Baleesha (baleesha) they-come kuno (kuno) here cila (cila) every busuma (busuma) Sunday
25.9b Baleesha (ba-le-esha) they-PRES-come kuno (kuno) here cila (cila) every busuma (busuma) Sunday
25.10a Babomba (babomba) they-work imilimo (imilimo) work ya (ya) of nkoko (nkoko) chickens mu (mu) in cimuti (cimuti) garden
25.10b Babomba (ba-bomba) they-work imilimo (i-mi-limo) CL4-work ya (ya) of nkoko (n-koko) CL9-chickens mu (mu) in cimuti (ci-muti) CL7-garden
25.11a Bafundisha (bafundisha) they-teach abaice (abaice) students ukulanda (ukulanda) to-read icitabo (icitabo) book
25.11b Bafundisha (ba-fundisha) they-teach abaice (a-ba-ice) CL2-students ukulanda (uku-landa) INF-read icitabo (ici-tabo) CL7-book
25.12a Baleya (baleya) they-go ku (ku) to cisuku (cisuku) forest ukulonda (ukulonda) to-hunt ifyama (ifyama) animals
25.12b Baleya (ba-le-ya) they-PRES-go ku (ku) to cisuku (ci-suku) CL7-forest ukulonda (uku-londa) INF-hunt ifyama (i-fyama) CL8-animals
25.13a Batontonkanya (batontonkanya) they-think ukuti (ukuti) that umulimo (umulimo) work utamone (utamone) will-finish lelo (lelo) today
25.13b Batontonkanya (ba-tontonkanya) they-think ukuti (ukuti) that umulimo (u-mu-limo) CL3-work utamone (u-ta-mone) CL3-FUT-finish lelo (lelo) today
25.14a Balacita (balacita) they-are-doing ifintu (ifintu) things ifisuma (ifisuma) good ku (ku) for banabo (banabo) their-fellows
25.14b Balacita (ba-la-cita) they-CONT-do ifintu (i-fi-ntu) CL8-things ifisuma (ifi-suma) CL8-good ku (ku) for banabo (ba-nabo) CL2-fellows
25.15a Bafundisha (bafundisha) they-teach abana (abana) children mu (mu) in mutima (mutima) heart wa (wa) of bwananyina (bwananyina) brotherhood
25.15b Bafundisha (ba-fundisha) they-teach abana (a-bana) CL2-children mu (mu) in mutima (mu-tima) CL3-heart wa (wa) of bwananyina (bwana-nyina) brotherhood
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25.1 Aba balekutika kuli bashikulu Aba balekutika kuli bashikulu “They are listening to the elders”
25.2 Bafyalwa abalubuka mu calo Bafyalwa abalubuka mu calo “They are born free in the world”
25.3 Balikwata amano ya Lesa Balikwata amano ya Lesa “They have the wisdom of God”
25.4 Abana balelya ubwali panono Abana balelya ubwali panono “The children are eating a little nshima”
25.5 Basambilila iciBemba mu sukulu Basambilila iciBemba mu sukulu “They study Bemba language in school”
25.6 Balefwaya ukuya ku musumba Balefwaya ukuya ku musumba “They want to go to town”
25.7 Bafwile ukulacita imilimo bwino Bafwile ukulacita imilimo bwino “They should do the work well”
25.8 Abantu bonse balesambilila ifiBemba Abantu bonse balesambilila ifiBemba “All people are studying Bemba things”
25.9 Baleesha kuno cila busuma Baleesha kuno cila busuma “They come here every Sunday”
25.10 Babomba imilimo ya nkoko mu cimuti Babomba imilimo ya nkoko mu cimuti “They work with chickens in the garden”
25.11 Bafundisha abaice ukulanda icitabo Bafundisha abaice ukulanda icitabo “They teach the students to read a book”
25.12 Baleya ku cisuku ukulonda ifyama Baleya ku cisuku ukulonda ifyama “They go to the forest to hunt animals”
25.13 Batontonkanya ukuti umulimo utamone lelo Batontonkanya ukuti umulimo utamone lelo “They think that the work will finish today”
25.14 Balacita ifintu ifisuma ku banabo Balacita ifintu ifisuma ku banabo “They are doing good things for their fellows”
25.15 Bafundisha abana mu mutima wa bwananyina Bafundisha abana mu mutima wa bwananyina “They teach children in the spirit of brotherhood”
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25.1 Aba balekutika kuli bashikulu Aba balekutika kuli bashikulu
25.2 Bafyalwa abalubuka mu calo Bafyalwa abalubuka mu calo
25.3 Balikwata amano ya Lesa Balikwata amano ya Lesa
25.4 Abana balelya ubwali panono Abana balelya ubwali panono
25.5 Basambilila iciBemba mu sukulu Basambilila iciBemba mu sukulu
25.6 Balefwaya ukuya ku musumba Balefwaya ukuya ku musumba
25.7 Bafwile ukulacita imilimo bwino Bafwile ukulacita imilimo bwino
25.8 Abantu bonse balesambilila ifiBemba Abantu bonse balesambilila ifiBemba
25.9 Baleesha kuno cila busuma Baleesha kuno cila busuma
25.10 Babomba imilimo ya nkoko mu cimuti Babomba imilimo ya nkoko mu cimuti
25.11 Bafundisha abaice ukulanda icitabo Bafundisha abaice ukulanda icitabo
25.12 Baleya ku cisuku ukulonda ifyama Baleya ku cisuku ukulonda ifyama
25.13 Batontonkanya ukuti umulimo utamone lelo Batontonkanya ukuti umulimo utamone lelo
25.14 Balacita ifintu ifisuma ku banabo Balacita ifintu ifisuma ku banabo
25.15 Bafundisha abana mu mutima wa bwananyina Bafundisha abana mu mutima wa bwananyina
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The Bemba third-person plural pronoun system operates on two levels: the absolute pronoun aba and the grammatical subject prefix ba-. This dual system is fundamental to Bantu languages and reflects the noun class structure that governs agreement throughout Bemba grammar.
The Absolute Pronoun: aba
The word aba means “they” when referring to people (specifically, nouns in class 2, the plural class for human beings). This pronoun stands alone and serves emphatic or identificatory functions: -
Aba ni bafundisha = “They are teachers” (identifying who they are) -
Ni aba nalenga = “It is they I saw” (emphatic)
Critically, aba cannot function as the subject of a verb in normal sentence construction. You cannot say *”Aba bomba” to mean “They work.” Instead, Bemba requires the subject prefix.
The Subject Prefix: ba-
The grammatical workhorse for “they” is the prefix ba-, which attaches directly to verb stems to indicate third-person plural subjects. This prefix belongs to noun class 2 and agrees with plural human nouns: -
Abana (children) → Balelya (they-eat) -
Abanakashi (women) → Babomba (they-work) -
Bashikulu (elders) → Bafundisha (they-teach)
The basic Bemba sentence structure follows this template:
Subject Prefix + Tense/Aspect Marker + Verb Stem + Final Vowel + (Object)
For example: -
Ba-le-sambilila = They-PRESENT-study -
Ba-li-kwata = They-PRESENT-have -
Ba-le-ya = They-PRESENT-go -
Ba-fwile = They-should (obligative mood)
Tense and Aspect Markers
The ba- prefix combines with various tense markers:
Present Continuous: ba-le-verb -
Balelya = They are eating -
Balefwaya = They want
Present Perfect: ba-li-verb -
Balikwata = They have -
Balitwalilako = They have taken
Future: ba-ka-verb or ba-ta-verb -
Bakaya = They will go -
Batacita = They will do
Past: ba-a-verb or ba-ile form -
Bacita = They did -
Bafundishile = They taught
Continuous: ba-la-verb -
Balacita = They are doing (ongoing) -
Balasambilila = They are studying (ongoing)
Obligative/Necessity: ba-fwile -
Bafwile ukucita = They should do / They must do
Noun Class Agreement
While ba- specifically marks class 2 (plural people), other noun classes use different third-person plural prefixes: -
Class 4 (plural things): i- / yi- -
Imiti (trees) → yikula (they-grow) -
Class 6 (mass plurals): a- / ya- -
Amashi (water) → yapola (they-are-cool) -
Class 8 (various plurals): fi- -
Ifyuma (things/wealth) → fikula (they-increase) -
Class 10 (animal plurals): shi- / si- -
Inkalamo (lions) → shilonda (they-hunt)
This means that “they” in Bemba is not a single word but a system of prefixes that change according to what noun class the subject belongs to.
Respectful/Honorific Usage
A distinctive feature of Bemba (and many Bantu languages) is the use of plural morphology to express respect. When addressing or referring to a single elder, superior, or stranger, speakers use the ba- prefix and plural agreement: -
Bali shani? = “How are they?” (formal “How are you?” to one respected person) -
Balefwaya finshi? = “What do they want?” (respectful “What do you want?”)
This parallels the formal “vous” in French or “Sie” in German, but in Bemba it’s encoded directly in the verb morphology rather than a separate pronoun.
Word Order and Object Incorporation
Bemba follows a basic Subject-Verb-Object (SVO) word order:
Abana (subject) balelya (verb) ubwali (object) Children they-eat nshima
However, Bemba can also incorporate object prefixes into the verb for pronouns: -
Bamufundisha = They-him/her-teach = “They teach him/her” -
Batumona = They-us-see = “They see us” -
Bachikwata = They-it-have = “They have it” (for class 7 objects)
Negation
Negation with “they” uses the prefix ta- or te- before the subject prefix: -
Tebacita = They-do-not-do -
Tababomba = They-do-not-work -
Tabamona = They-do-not-see
The negative form often changes the final vowel from -a to -i or uses different forms altogether.
Reflexive and Reciprocal
Bemba can mark reflexive and reciprocal actions:
Reflexive (themselves): ba-li-verb -
Balicitisha = They teach themselves
Reciprocal (each other): ba-la-verb-ana -
Balafundishana = They teach each other -
Balamonana = They see each other
Common Mistakes -
Using aba as a subject: Incorrect: Aba bomba. Correct: Babomba (They work) -
Confusing noun classes: Using ba- with non-human plurals. Remember: ba- is only for class 2 (people). Trees don’t “babomba,” they “yibomba” (if plants could work!) -
Forgetting tense markers: Saying Bacita could mean past “they did” or present “they do” depending on context. For clarity, use Balecita (present) or Baacita (past). -
Gender assumptions: There is no “he” vs. “she” in Bemba. Ba- covers all plural people regardless of gender. Don’t translate gender where it doesn’t exist. -
Over-applying respect forms: While respectful plural usage is important, don’t use ba- when speaking about children or peers in casual contexts. Context determines formality.
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The Bemba pronoun system, particularly the third-person plural, reflects deep cultural values embedded in the language. The distinction between aba and ba- is not merely grammatical but carries social and communicative significance in Bemba-speaking communities.
Respect and Social Hierarchy
The use of plural forms to show respect (ba- for a single elder or superior) is fundamental to Bemba social interaction. This practice, common across Bantu languages, embodies the cultural value of icililo (respect) and insoni (propriety/shame). Addressing an elder with singular forms (a- instead of ba-) would be considered disrespectful and socially inappropriate.
This respectful usage extends beyond age to include: -
Teachers and religious leaders (bafundisha, bapatulishi) -
Traditional chiefs and headmen (bamfumu) -
In-laws and senior relatives (bashinikulu, babombele) -
Strangers or anyone whose status is uncertain
The practice reinforces communal values and acknowledges the wisdom and authority that come with age and position.
Communal Identity
The ubiquity of “they” in Bemba discourse reflects the communal orientation of Bemba culture. Where English might emphasize individual agency (”I did this”), Bemba speakers often frame actions collectively (twacita - “we did this” or bacita - “they did this”). The frequent use of plural forms in storytelling and historical narrative emphasizes collective experience over individual accomplishment.
This extends to the concept of ubuntu or umunthu - the idea that personhood is defined through relationships with others. The phrase “Umuntu umbi ni bantu” (A person is people) captures this: individual identity emerges from the collective.
Gender Neutrality
The absence of gender distinction in third-person pronouns (ba- covers all plural people regardless of gender) reflects a different linguistic conceptualization of gender from European languages. While Bemba society has gender roles and distinctions, these are marked through noun choice (umwaume/abalume for men, umwanakashi/abanakashi for women) rather than pronoun agreement.
This can create interesting translation challenges. A Bemba narrative using ba- throughout may not specify gender until context or noun choice clarifies who is meant. This ambiguity is natural in Bemba but requires careful translation into English.
The Noun Class System as Cultural Knowledge
The extension of ba- from human plurals to respectful singular usage demonstrates how the noun class system functions not just grammatically but culturally. The class 2 prefix ba- inherently carries associations of humanity, community, and respect. When applied to a single person, it elevates them by invoking the collective.
Conversely, using the wrong class prefix for people (treating them with prefixes reserved for animals or objects) would be deeply insulting. The famous Bemba novelist Stephen A. Mpashi, in works like Uwauma Nafyala and Pano Calo, masterfully uses pronoun and class agreement to establish character relationships and social dynamics.
Dialectal and Register Variation
In urban centers like the Copperbelt, a variety called Town Bemba (chiKopabeeluti) has emerged. This urban register sometimes simplifies pronoun usage and borrows heavily from English and Swahili. However, even in Town Bemba, the respectful use of ba- remains strong, showing the cultural durability of this grammatical feature.
Rural dialects (Aushi, Lala, Lamba, etc.) maintain the full complexity of the pronoun system and often preserve archaic or regional forms that urban speakers may not recognize. Elders in rural areas are custodians of pure iciBemba and may correct younger speakers who use simplified forms.
Modern Usage
In contemporary Zambia, Bemba serves as a lingua franca across ethnic groups. Non-native speakers may simplify the pronoun system, sometimes over-using ba- or under-using respectful forms. Native Bemba speakers are generally tolerant of such errors from learners but may code-switch to English when precision is needed.
In written Bemba (which only became standardized in the early 20th century through missionary efforts), the pronoun system follows the grammatical rules strictly. However, in social media and informal writing, you may see creative spellings or hybrid forms mixing Bemba and English pronouns.
Syntactical Peculiarities
Bemba’s subject-prefix system allows for remarkably concise expression. Where English requires “They are doing it,” Bemba can say Balacicitisha (ba-la-ci-cit-isha: they-CONT-it-do-CAUS), incorporating subject, aspect, object, verb, and causative all in one word. This agglutinative density is elegant but requires careful parsing for learners.
The ability to incorporate multiple grammatical elements into a single verb form makes Bemba poetry and proverbial speech particularly rich. Traditional ifisoselo (proverbs) often pack multiple layers of meaning into compact verb structures featuring ba- forms.
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The following excerpt comes from Article 1 of the Universal Declaration of Human Rights (Fyonse Ifya Bantu Fyelinga Abana Bamwine), translated into iciBemba. This document represents an important milestone in Bemba written literature and demonstrates authentic use of the third-person plural pronoun in formal, contemporary Bemba.
Abantu (abantu) people bonse (bonse) all bafyalwa (bafyalwa) they-are-born abalubuka (abalubuka) free nokulingana (nokulingana) and-equal mu (mu) in mucinshi (mucinshi) dignity nensambu (nensambu) and-rights
Abantu (a-ba-ntu) CL2-people bonse (bonse) all bafyalwa (ba-fyalwa) they-are-born abalubuka (a-ba-lubuka) free nokulingana (no-ku-lingana) and-to-equal mu (mu) in mucinshi (mu-cinshi) CL3-dignity nensambu (ne-nsambu) and-rights
Balikwata (balikwata) they-have amano (amano) reason nokutontonkanya (nokutontonkanya) and-conscience eico (eico) therefore bafwile (bafwile) they-should ukulacita (ukulacita) to-do ifintu (ifintu) things ku (ku) to banabo (banabo) their-fellows mu (mu) in mutima (mutima) spirit wa (wa) of bwananyina (bwananyina) brotherhood
Balikwata (ba-li-kwata) they-PRES-have amano (a-mano) CL6-reason nokutontonkanya (no-ku-tontonkanya) and-to-think eico (eico) therefore bafwile (ba-fwile) they-should ukulacita (uku-la-cita) INF-CONT-do ifintu (i-fi-ntu) CL8-things ku (ku) to banabo (ba-nabo) CL2-fellows mu (mu) in mutima (mu-tima) CL3-spirit wa (wa) of bwananyina (bwana-nyina) brotherhood
Abantu bonse bafyalwa abalubuka nokulingana mu mucinshi nensambu. Balikwata amano nokutontonkanya, eico bafwile ukulacita ifintu ku banabo mu mutima wa bwananyina.
Abantu bonse bafyalwa abalubuka nokulingana mu mucinshi nensambu. Balikwata amano nokutontonkanya, eico bafwile ukulacita ifintu ku banabo mu mutima wa bwananyina.
“All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.”
Abantu bonse bafyalwa abalubuka nokulingana mu mucinshi nensambu. Balikwata amano nokutontonkanya, eico bafwile ukulacita ifintu ku banabo mu mutima wa bwananyina.
Abantu bonse bafyalwa abalubuka nokulingana mu mucinshi nensambu. Balikwata amano nokutontonkanya, eico bafwile ukulacita ifintu ku banabo mu mutima wa bwananyina.
Abantu bonse - “All people” - Abantu (class 2 plural of umuntu) + bonse (all)
bafyalwa - “they are born” - ba- (they) + fyalwa (passive form of ukufyala, to give birth). The passive construction indicates being born rather than giving birth.
abalubuka - “free” - Functions as an adjective describing the state of being born. Literally “those who are free/loose.”
nokulingana - “and equal” - no- (and) + ukulingana (to be equal). The infinitive form functions here as a noun or adjective.
mu mucinshi nensambu - “in dignity and rights” - mu (in) + mucinshi (dignity, class 3) + ne- (and) + nsambu (rights, plural).
Balikwata - “they have” - ba- (they) + li- (present tense marker) + kwata (have/hold). This present tense form indicates ongoing possession.
amano - “reason/wisdom” - Class 6 noun (plural/mass form). Refers to mental faculties, wisdom, knowledge.
nokutontonkanya - “and conscience” - no- (and) + ukutontonkanya (to think/reflect/have conscience). Literally “and the ability to think.”
eico - “therefore” - Conjunction indicating logical consequence.
bafwile - “they should/must” - ba- (they) + fwile (obligative form of ukufwa, originally “to die” but grammaticalized to express necessity). This expresses moral obligation.
ukulacita ifintu - “to do things” - uku- (infinitive) + la- (continuous aspect) + cita (do) + ifintu (things, class 8 plural).
ku banabo - “to their fellows” - ku (to/for) + banabo (ba- [class 2] + -nabo [their fellows/companions]).
mu mutima wa bwananyina - “in a spirit of brotherhood” - mu (in) + mutima (heart/spirit, class 3) + wa (of) + bwananyina (brotherhood/sisterhood, literally “children of one mother”).
This passage demonstrates several key features: -
Multiple uses of ba- prefix marking third person plural -
Different tense/aspect markers (-li- for present, -fwile for obligation, -fyalwa for passive) -
Infinitive forms (uku-) used as complements -
Class agreement throughout (abantu...bonse...ba-) -
Sophisticated moral and philosophical vocabulary
This text from the Universal Declaration of Human Rights represents modern literary Bemba at its most formal. Translated in the mid-20th century, it demonstrates how Bemba adapts to express contemporary philosophical and political concepts.
The translation choices are revealing: mucinshi (dignity) literally means “weight” or “heaviness,” evoking the Bemba cultural concept that dignified people carry weight/gravitas. Bwananyina (brotherhood) uses the metaphor of shared motherhood, emphasizing the communal bonds that the UDHR seeks to establish globally.
The repeated use of ba- forms (bafyalwa, balikwata, bafwile) creates a rhythmic, declarative quality appropriate for a founding document. The progression from passive (bafyalwa - they are born) through state (balikwata - they have) to obligation (bafwile - they should) mirrors the philosophical structure of the declaration: inherent status → inherent capacity → moral duty.
This formal register demonstrates Bemba’s capacity for precision in abstract discourse, countering colonial-era assumptions that African languages were suitable only for “concrete” or “practical” matters. The Bemba translation stands alongside the original English and French as equally capable of expressing universal human values.
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The following narrative demonstrates natural use of “they” in Bemba storytelling, showing how the ba- prefix functions in connected discourse.
25.16a Kwalibako (kwalibako) there-was abana (abana) children batatu (batatu) three abaleya (abaleya) who-went ku (ku) to cisuku (cisuku) forest
25.16b Kwalibako (kwa-li-ba-ko) there-PAST-be-LOC abana (a-bana) CL2-children batatu (ba-tatu) CL2-three abaleya (a-ba-le-ya) REL-CL2-PAST-go ku (ku) to cisuku (ci-suku) CL7-forest
25.17a Balefwaya (balefwaya) they-wanted ukulonda (ukulonda) to-hunt ifyama (ifyama) animals ifya (ifya) of kulya (kulya) to-eat
25.17b Balefwaya (ba-le-fwaya) they-PRES-want ukulonda (uku-londa) INF-hunt ifyama (i-fyama) CL8-animals ifya (ifya) CL8-of kulya (ku-lya) INF-eat
25.18a Mu (mu) in njila (njila) path bamonene (bamonene) they-saw inkalamo (inkalamo) lion iikulu (iikulu) big saana (saana) very
25.18b Mu (mu) in njila (njila) path bamonene (ba-mone-ne) they-saw-PERF inkalamo (i-nkalamo) CL9-lion iikulu (yi-kulu) CL9-big saana (saana) very
25.19a Batinene (batinene) they-were-afraid kabili (kabili) and babwelele (babwelele) they-returned kumushi (kumushi) to-village ukutila (ukutila) running
25.19b Batinene (ba-tine-ne) they-fear-PERF kabili (kabili) and babwelele (ba-bwele-le) they-return-PERF kumushi (ku-mushi) to-CL3-village ukutila (uku-tila) INF-run
25.20a Baishile (baishile) they-arrived mumushi (mumushi) in-village balailandile (balailandile) they-told bashikulu (bashikulu) elders ifyabacisangwapo (ifyabacisangwapo) what-happened-to-them
25.20b Baishile (ba-ishi-le) they-arrive-PERF mumushi (mu-mushi) in-CL3-village balailandile (ba-la-ilanda-ile) they-CONT-tell-PERF bashikulu (ba-shikulu) CL2-elders ifyabacisangwapo (ifya-ba-ci-sangwa-po) what-they-it-found-LOC
25.21a Bashikulu (bashikulu) elders batendekele (batendekele) they-decided ukutuma (ukutuma) to-send abalombe (abalombe) hunters balume (balume) men abalwanishi (abalwanishi) warriors
25.21b Bashikulu (ba-shikulu) CL2-elders batendekele (ba-tendeke-le) they-decide-PERF ukutuma (uku-tuma) INF-send abalombe (a-ba-lombe) CL2-hunters balume (ba-lume) CL2-men abalwanishi (a-ba-lwanishi) CL2-warriors
25.22a Abalombe (abalombe) hunters bayele (bayele) they-went ne (ne) with amafuti (amafuti) guns yabo (yabo) their mu (mu) in cisuku (cisuku) forest
25.22b Abalombe (a-ba-lombe) CL2-hunters bayele (ba-ye-le) they-go-PERF ne (ne) with amafuti (a-ma-futi) CL6-guns yabo (yabo) CL6-their mu (mu) in cisuku (ci-suku) CL7-forest
25.23a Balondele (balondele) they-hunted inkalamo (inkalamo) lion baipayile (baipayile) they-killed-it kabili (kabili) and babwelele (babwelele) they-returned ne (ne) with inyama (inyama) meat
25.23b Balondele (ba-londe-le) they-hunt-PERF inkalamo (i-nkalamo) CL9-lion baipayile (ba-i-paya-ile) they-CL9-kill-PERF kabili (kabili) and babwelele (ba-bwele-le) they-return-PERF ne (ne) with inyama (i-nyama) CL9-meat
25.24a Mumushi (mumushi) in-village bonse (bonse) all basangalele (basangalele) they-rejoiced balyele (balyele) they-ate inyama (inyama) meat pamo (pamo) together
25.24b Mumushi (mu-mushi) in-CL3-village bonse (bonse) all basangalele (ba-sangale-le) they-rejoice-PERF balyele (ba-lye-le) they-eat-PERF inyama (i-nyama) CL9-meat pamo (pamo) together
25.25a Batashile (batashile) they-thanked bashikulu (bashikulu) elders ukwamba (ukwamba) for-deciding bwino (bwino) well pa (pa) at malango (malango) matter
25.25b Batashile (ba-tashi-le) they-thank-PERF bashikulu (ba-shikulu) CL2-elders ukwamba (uku-amba) INF-decide bwino (bwino) well pa (pa) at malango (ma-lango) CL6-matter
25.26a Abana (abana) children abatatu (abatatu) three balearningile (balearningile) they-learned ukuti (ukuti) that tabafwile (tabafwile) they-not-should ukuya (ukuya) to-go bacishe (bacishe) alone ku (ku) to cisuku (cisuku) forest
25.26b Abana (a-bana) CL2-children abatatu (a-ba-tatu) CL2-three balearningile (ba-learning-ile) they-learn-PERF ukuti (ukuti) that tabafwile (ta-ba-fwile) NEG-they-should ukuya (uku-ya) INF-go bacishe (ba-cishe) CL2-alone ku (ku) to cisuku (ci-suku) CL7-forest
25.27a Bantu (bantu) people balailandile (balailandile) they-told insoselo (insoselo) proverb yakuti (yakuti) that ubuntu (ubuntu) wisdom buliko (buliko) is-found mu (mu) in busansamike (busansamike) unity
25.27b Bantu (ba-ntu) CL2-people balailandile (ba-la-ilanda-ile) they-CONT-tell-PERF insoselo (i-nsoselo) CL9-proverb yakuti (ya-kuti) REL-that ubuntu (u-buntu) CL11-wisdom buliko (bu-li-ko) CL11-is-LOC mu (mu) in busansamike (bu-sansa-mike) CL14-unity
25.28a Ifyakubomfya (ifyakubomfya) what-happened ficenjesheshe (ficenjesheshe) taught abantu (abantu) people bonse (bonse) all ukuti (ukuti) that balefwile (balefwile) they-should ukwikala (ukwikala) to-stay pamo (pamo) together
25.28b Ifyakubomfya (ifya-ku-bomfya) what-happened ficenjesheshe (fi-cenjesheshe) CL8-taught abantu (a-ba-ntu) CL2-people bonse (bonse) all ukuti (ukuti) that balefwile (ba-le-fwile) they-PRES-should ukwikala (uku-ikala) INF-stay pamo (pamo) together
25.29a Kufuma (kufuma) from ubushiku (ubushiku) night ubuo (ubuo) that abantu (abantu) people baleikala (baleikala) they-stayed pamo (pamo) together nokuipaya (nokuipaya) and-protecting umushi (umushi) village wabo (wabo) their
25.29b Kufuma (ku-fuma) from ubushiku (u-bushiku) CL11-night ubuo (ubuo) that abantu (a-ba-ntu) CL2-people baleikala (ba-le-ikala) they-PRES-stay pamo (pamo) together nokuipaya (no-ku-i-paya) and-to-CL3-protect umushi (u-mushi) CL3-village wabo (wabo) CL3-their
25.30a Insoselo (insoselo) proverb yati (yati) says umuntu (umuntu) person umbi (umbi) one ni (ni) is bantu (bantu) people kabili (kabili) and ubuntu (ubuntu) wisdom buliko (buliko) is-found mu (mu) in bantu (bantu) people
25.30b Insoselo (i-nsoselo) CL9-proverb yati (ya-ti) CL9-says umuntu (u-muntu) CL1-person umbi (umbi) one ni (ni) is bantu (ba-ntu) CL2-people kabili (kabili) and ubuntu (u-buntu) CL11-wisdom buliko (bu-li-ko) CL11-is-LOC mu (mu) in bantu (ba-ntu) CL2-people
25.16 Kwalibako abana batatu abaleya ku cisuku Kwalibako abana batatu abaleya ku cisuku “There were three children who went to the forest”
25.17 Balefwaya ukulonda ifyama ifya kulya Balefwaya ukulonda ifyama ifya kulya “They wanted to hunt animals for food”
25.18 Mu njila bamonene inkalamo iikulu saana Mu njila bamonene inkalamo iikulu saana “On the path they saw a very big lion”
25.19 Batinene kabili babwelele kumushi ukutila Batinene kabili babwelele kumushi ukutila “They were afraid and returned running to the village”
25.20 Baishile mumushi balailandile bashikulu ifyabacisangwapo Baishile mumushi balailandile bashikulu ifyabacisangwapo “They arrived in the village and told the elders what had happened to them”
25.21 Bashikulu batendekele ukutuma abalombe balume abalwanishi Bashikulu batendekele ukutuma abalombe balume abalwanishi “The elders decided to send hunter-warriors”
25.22 Abalombe bayele ne amafuti yabo mu cisuku Abalombe bayele ne amafuti yabo mu cisuku “The hunters went with their guns into the forest”
25.23 Balondele inkalamo baipayile kabili babwelele ne inyama Balondele inkalamo baipayile kabili babwelele ne inyama “They hunted the lion, killed it, and returned with the meat”
25.24 Mumushi bonse basangalele balyele inyama pamo Mumushi bonse basangalele balyele inyama pamo “In the village everyone rejoiced and ate the meat together”
25.25 Batashile bashikulu ukwamba bwino pa malango Batashile bashikulu ukwamba bwino pa malango “They thanked the elders for deciding well on the matter”
25.26 Abana abatatu balearningile ukuti tabafwile ukuya bacishe ku cisuku Abana abatatu balearningile ukuti tabafwile ukuya bacishe ku cisuku “The three children learned that they should not go alone to the forest”
25.27 Bantu balailandile insoselo yakuti ubuntu buliko mu busansamike Bantu balailandile insoselo yakuti ubuntu buliko mu busansamike “The people told a proverb that wisdom is found in unity”
25.28 Ifyakubomfya ficenjesheshe abantu bonse ukuti balefwile ukwikala pamo Ifyakubomfya ficenjesheshe abantu bonse ukuti balefwile ukwikala pamo “What happened taught all the people that they should stay together”
25.29 Kufuma ubushiku ubuo abantu baleikala pamo nokuipaya umushi wabo Kufuma ubushiku ubuo abantu baleikala pamo nokuipaya umushi wabo “From that night the people stayed together protecting their village”
25.30 Insoselo yati umuntu umbi ni bantu kabili ubuntu buliko mu bantu Insoselo yati umuntu umbi ni bantu kabili ubuntu buliko mu bantu “The proverb says a person is people and wisdom is found in people”
25.16 Kwalibako abana batatu abaleya ku cisuku Kwalibako abana batatu abaleya ku cisuku
25.17 Balefwaya ukulonda ifyama ifya kulya Balefwaya ukulonda ifyama ifya kulya
25.18 Mu njila bamonene inkalamo iikulu saana Mu njila bamonene inkalamo iikulu saana
25.19 Batinene kabili babwelele kumushi ukutila Batinene kabili babwelele kumushi ukutila
25.20 Baishile mumushi balailandile bashikulu ifyabacisangwapo Baishile mumushi balailandile bashikulu ifyabacisangwapo
25.21 Bashikulu batendekele ukutuma abalombe balume abalwanishi Bashikulu batendekele ukutuma abalombe balume abalwanishi
25.22 Abalombe bayele ne amafuti yabo mu cisuku Abalombe bayele ne amafuti yabo mu cisuku
25.23 Balondele inkalamo baipayile kabili babwelele ne inyama Balondele inkalamo baipayile kabili babwelele ne inyama
25.24 Mumushi bonse basangalele balyele inyama pamo Mumushi bonse basangalele balyele inyama pamo
25.25 Batashile bashikulu ukwamba bwino pa malango Batashile bashikulu ukwamba bwino pa malango
25.26 Abana abatatu balearningile ukuti tabafwile ukuya bacishe ku cisuku Abana abatatu balearningile ukuti tabafwile ukuya bacishe ku cisuku
25.27 Bantu balailandile insoselo yakuti ubuntu buliko mu busansamike Bantu balailandile insoselo yakuti ubuntu buliko mu busansamike
25.28 Ifyakubomfya ficenjesheshe abantu bonse ukuti balefwile ukwikala pamo Ifyakubomfya ficenjesheshe abantu bonse ukuti balefwile ukwikala pamo
25.29 Kufuma ubushiku ubuo abantu baleikala pamo nokuipaya umushi wabo Kufuma ubushiku ubuo abantu baleikala pamo nokuipaya umushi wabo
25.30 Insoselo yati umuntu umbi ni bantu kabili ubuntu buliko mu bantu Insoselo yati umuntu umbi ni bantu kabili ubuntu buliko mu bantu
This narrative demonstrates several sophisticated uses of the third-person plural:
Narrative Past Tense: The suffix -ile or -ele marks completed past actions: -
bamonene (they saw - perfective) -
batinene (they feared - perfective) -
babwelele (they returned - perfective) -
baishile (they arrived - perfective)
Relative Clauses: The prefix a- combines with ba- to create relative clauses: -
abaleya (who went) = a- (relative) + ba- (they) + le- (past) + ya (go) -
ifyabacisangwapo (what happened to them) demonstrates complex embedding
Aspectual Variation: The narrative uses different aspects: -
Balefwaya (they want - present) -
Baleikala (they stay - habitual present) -
Balailandile (they told - past continuous + perfect)
Object Incorporation: Baipayile (they killed it) shows object prefix i- (class 9 for the lion) incorporated into the verb.
Negation: Tabafwile (they should not) demonstrates negative formation with ta- prefix.
Proverbs: The famous Bemba proverb “Umuntu umbi ni bantu” (literally “A person one is people”) encapsulates the communal philosophy underlying the use of plural forms in Bemba. Individual personhood is defined through relationships with others - grammatically expressed through the importance of ba- forms.
This narrative style, with its emphasis on collective action and communal wisdom, is typical of traditional Bemba storytelling and demonstrates how the third-person plural pronoun system serves not just grammatical but cultural and pedagogical functions.
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Bemba uses a relatively phonetic orthography, with pronunciations largely consistent with the written form. The language has two tones (high and low), though tone is not marked in standard writing and has limited impact on meaning.
Key Pronunciation Features:
Vowels (always pure, never diphthongized): -
a = [a] as in “father” -
e = [e] as in “bed” -
i = [i] as in “machine” -
o = [o] as in “go” (no glide) -
u = [u] as in “rude”
Consonants (mostly as in English, with exceptions): -
c or ch = [tʃ] as in “church” (increasingly c alone) -
ng’ = [ŋ] as in “sing” (not ng as in “finger”) -
sh = [ʃ] as in “ship” -
b at start of words with ba- prefix may be slightly prenasalized: [ᵐb]
Syllable Structure: Bemba strongly prefers CV (consonant-vowel) syllables. Most words end in vowels.
Stress: Stress typically falls on the prefix or the first syllable, though this is subtle. In balekutika, slight stress on ba-.
Vowel Contraction: When vowels from adjacent morphemes meet, they often contract: -
aa → a (long) -
ai or ae → e -
ao or au → o
Example Pronunciations (using rough English approximations): -
aba = “ah-bah” -
balekutika = “bah-leh-koo-tee-kah” -
bafyalwa = “bah-fyah-lwah” -
balikwata = “bah-lee-kwah-tah” -
abantu = “ah-bahn-too” -
bashikulu = “bah-shee-koo-loo” -
cisuku = “chee-soo-koo” (forest) -
umuntu = “oo-moon-too” (person) -
ubuntu = “oo-boon-too” (wisdom/humanity)
Common Learner Errors: -
Diphthongizing vowels (saying “bay” instead of “beh” for ba-) -
Reducing unstressed syllables (each syllable should be clear) -
Mispronouncing ng’ as in English “finger” rather than “singer” -
Adding final consonants to words (Bemba words almost always end in vowels)
Audio Resources: For authentic pronunciation, seek recordings of Bemba radio broadcasts (ZNBC Radio 1, Radio Mano), Bemba religious services, or native speakers from the Bemba heartland in Northern Province and Luapula Province of Zambia.
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This lesson is part of the Latinum Institute’s Modern Language Course series, designed specifically for autodidact learners seeking to acquire proficiency in world languages through systematic study. Since 2006, the Latinum Institute has been creating comprehensive language learning materials that combine rigorous grammatical instruction with authentic cultural content.
Why iciBemba?
Bemba (iciBemba) is one of Zambia’s major languages and serves as a lingua franca across much of northern and central Zambia and parts of the Democratic Republic of Congo and Tanzania. With approximately 5 million speakers, Bemba represents the rich Bantu language family and offers learners insight into sophisticated grammatical systems including noun classes, agglutination, and tone.
Learning Bemba opens doors to understanding Zambian culture, from traditional oral literature and proverbs (ifisoselo) to contemporary music, media, and daily life in the Copperbelt region. It also provides a foundation for learning related Bantu languages such as Lamba, Lala, Nyanja, and even Swahili.
The Construed Text Method
This course employs the interlinear construed text methodology, which has proven highly effective for autodidact language learners. By presenting text with word-by-word glossing, learners can: -
Immediately grasp meaning without flipping to dictionaries -
Understand grammatical structure through detailed morpheme breakdown -
Acquire vocabulary systematically through repeated exposure in context -
Develop reading fluency by progressing from glossed to natural text
The dual-line format (line a: Bemba with basic gloss; line b: detailed morphological analysis) serves different learning stages. Beginners can focus on line a for meaning, while more advanced learners can analyze line b to understand Bemba’s agglutinative morphology.
Course Philosophy
Language is inseparable from culture. Each lesson in this series integrates: -
Authentic materials: Real proverbs, literary excerpts, and culturally significant texts -
Cultural context: Explanations of how language reflects worldview and social practice -
Progressive complexity: From simple constructions to sophisticated narrative -
Practical application: Examples drawn from real communicative needs
CSV-Based Systematic Vocabulary
This course builds vocabulary systematically using a frequency-ranked CSV list of 1000 English words. Each lesson introduces high-frequency vocabulary in context, ensuring that learners acquire the most useful words first. Lesson 25 focuses on “they” (aba, ba-), a grammatical element that appears thousands of times in natural Bemba discourse.
About the Latinum Institute
The Latinum Institute has been pioneering accessible, high-quality language instruction since 2006. Our materials have helped thousands of autodidact learners worldwide achieve their language goals. We believe that with proper methodology and dedication, anyone can master foreign languages.
For more information about our approach, success stories from learners, and additional resources: -
Course Index: https://latinum.substack.com/p/index -
Testimonials: https://uk.trustpilot.com/review/latinum.org.uk -
Main Website: https://latinum.org.uk
How to Use This Lesson -
Read the Introduction to understand the grammatical concept -
Study Section A (Interlinear Construed Text) carefully, noting how ba- functions -
Review Section B (Natural Sentences) for context and meaning -
Test comprehension with Section C (Target Language Only) -
Study Section D (Grammar Explanation) for technical understanding -
Explore Section E (Cultural Context) for deeper appreciation -
Analyze Section F (Literary Citation) for authentic usage -
Practice with the Genre Section for extended discourse -
Use the Pronunciation Guide to develop accurate speech -
Revisit regularly - language acquisition requires repeated exposure
Support for Learners
While this course is designed for independent study, language learning benefits from community. Consider: -
Finding language partners through online platforms -
Joining Bemba learning groups on social media -
Listening to Bemba radio and music for pronunciation models -
Engaging with Bemba speakers in Zambia and diaspora communities
Acknowledgments
This lesson draws on scholarly work on Bemba grammar and linguistics, including materials from: -
White Fathers missionaries’ early grammatical work -
Academic research by Mubanga E. Kashoki, Debra Spitulnik Vidali, and others -
The Bemba Online Project at Emory University -
Community resources from Kitwe Online and other platforms -
The Universal Declaration of Human Rights translation project
Moving Forward
Mastery of third-person plural forms in Bemba opens the door to understanding narrative, instruction, and communal discourse. As you continue through this course, you’ll build on this foundation, progressively acquiring the full richness of iciBemba.
Ndetotela! (Thank you!)
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