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Ọ / Ya (ọ/o/ya) - It / He / She (Third Person Singular Pronoun)
In English, the pronoun “it” serves as a neuter third-person singular pronoun, distinguishing between masculine “he,” feminine “she,” and non-human or impersonal “it.” Igbo, spoken by over 29 million people primarily in southeastern Nigeria, operates with a fundamentally different pronoun system. The Igbo language does not grammatically distinguish between genders—the same pronoun covers what English separates into “he,” “she,” and “it.”
The Igbo third-person singular pronoun appears in two primary forms:
Subject Pronoun: ọ or o (depending on vowel harmony) Object/Possessive Pronoun: ya
This lesson explores how Igbo handles the concept English speakers know as “it,” while simultaneously encompassing “he” and “she.” The pronoun ọ/o functions as the subject form attached directly to verbs, while ya serves as the independent object form. Understanding this gender-neutral system is essential for grasping Igbo’s elegant pronoun economy.
Vowel Harmony Rule: Igbo employs vowel harmony, meaning the pronoun must match the vowel class of the verb: -
Use ọ with verbs containing light vowels (a, ị, ọ, ụ) -
Use o with verbs containing heavy vowels (e, i, o, u)
For example: Ọ na-abịa (He/she/it is coming) uses ọ because “abịa” contains light vowels, while O jere (He/she/it went) uses o because “jere” contains heavy vowels.
Course Index:
https://latinum.substack.com/p/index
FAQ: What does “it” mean in Igbo? The English pronoun “it” translates to Igbo as ọ/o (subject position) or ya (object position). Unlike English, Igbo pronouns do not distinguish gender, so ọ/o/ya can mean “he,” “she,” or “it” depending on context.
Key Takeaways
The Igbo pronoun system eliminates gender distinctions present in English. Mastering ọ/o and ya unlocks the ability to discuss any third-person singular subject or object. The vowel harmony system, while initially challenging, becomes intuitive with practice. Context determines whether the pronoun refers to a person or thing—the grammar itself does not mark this distinction.
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10.1a Ọ it/he/she dị is mma good
10.1b Ọ (aw) it/he/she dị (dee) is mma (m-mah) good
10.2a Ya it/him/her bụ is nke the-thing m my
10.2b Ya (yah) it/him/her bụ (boo) is nke (n-keh) the-thing m (m) my
10.3a Ọ it/he/she na-abịa is-coming ugbu now a this
10.3b Ọ (aw) it/he/she na-abịa (nah-ah-bee-ah) is-coming ugbu (oog-boo) now a (ah) this
10.4a Nye give ya it/him/her m me
10.4b Nye (n-yeh) give ya (yah) it/him/her m (m) me
10.5a Ọ it/he/she nọ is-located n’ụlọ in-house
10.5b Ọ (aw) it/he/she nọ (naw) is-located n’ụlọ (n-oo-law) in-house
10.6a M I hụrụ saw ya it/him/her n’ahịa at-market
10.6b M (m) I hụrụ (hoo-roo) saw ya (yah) it/him/her n’ahịa (n-ah-hee-ah) at-market
10.7a Ọ it/he/she mara is mma beautiful nke very ukwuu much
10.7b Ọ (aw) it/he/she mara (mah-rah) is mma (m-mah) beautiful nke (n-keh) very ukwuu (oo-kwoo) much
10.8a Gịnị what bụ is ya it
10.8b Gịnị (gee-nee) what bụ (boo) is ya (yah) it
10.9a O it/he/she jere went ije journey
10.9b O (oh) it/he/she jere (jeh-reh) went ije (ee-jeh) journey
10.10a Ọ it/he/she dara fell n’ala on-ground
10.10b Ọ (aw) it/he/she dara (dah-rah) fell n’ala (n-ah-lah) on-ground
10.11a Ha they chọrọ wanted ya it/him/her nke very ukwuu much
10.11b Ha (hah) they chọrọ (chaw-raw) wanted ya (yah) it/him/her nke (n-keh) very ukwuu (oo-kwoo) much
10.12a Ọ it/he/she bụ is eziokwu truth
10.12b Ọ (aw) it/he/she bụ (boo) is eziokwu (eh-zee-oh-kwoo) truth
10.13a Ya it/him/her na and nwanne sibling ya his/her/its
10.13b Ya (yah) it/him/her na (nah) and nwanne (n-wahn-neh) sibling ya (yah) his/her/its
10.14a Ọ it/he/she ga-abịa will-come echi tomorrow
10.14b Ọ (aw) it/he/she ga-abịa (gah-ah-bee-ah) will-come echi (eh-chee) tomorrow
10.15a Ewere take ya it/him/her tinyere put n’akpa in-bag
10.15b Ewere (eh-weh-reh) take ya (yah) it/him/her tinyere (teen-yeh-reh) put n’akpa (n-ahk-pah) in-bag
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10.1 Ọ dị mma. Ọ dị mma. “It is good.”
10.2 Ya bụ nke m. Ya bụ nke m. “It is mine.”
10.3 Ọ na-abịa ugbu a. Ọ na-abịa ugbu a. “It is coming now.”
10.4 Nye ya m. Nye ya m. “Give it to me.”
10.5 Ọ nọ n’ụlọ. Ọ nọ n’ụlọ. “It is in the house.”
10.6 M hụrụ ya n’ahịa. M hụrụ ya n’ahịa. “I saw it at the market.”
10.7 Ọ mara mma nke ukwuu. Ọ mara mma nke ukwuu. “It is very beautiful.”
10.8 Gịnị bụ ya? Gịnị bụ ya? “What is it?”
10.9 O jere ije. O jere ije. “It went on a journey.”
10.10 Ọ dara n’ala. Ọ dara n’ala. “It fell on the ground.”
10.11 Ha chọrọ ya nke ukwuu. Ha chọrọ ya nke ukwuu. “They wanted it very much.”
10.12 Ọ bụ eziokwu. Ọ bụ eziokwu. “It is the truth.”
10.13 Ya na nwanne ya. Ya na nwanne ya. “It and its sibling.”
10.14 Ọ ga-abịa echi. Ọ ga-abịa echi. “It will come tomorrow.”
10.15 Ewere ya tinyere n’akpa. Ewere ya tinyere n’akpa. “Take it and put it in the bag.”
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10.1 Ọ dị mma.
10.2 Ya bụ nke m.
10.3 Ọ na-abịa ugbu a.
10.4 Nye ya m.
10.5 Ọ nọ n’ụlọ.
10.6 M hụrụ ya n’ahịa.
10.7 Ọ mara mma nke ukwuu.
10.8 Gịnị bụ ya?
10.9 O jere ije.
10.10 Ọ dara n’ala.
10.11 Ha chọrọ ya nke ukwuu.
10.12 Ọ bụ eziokwu.
10.13 Ya na nwanne ya.
10.14 Ọ ga-abịa echi.
10.15 Ewere ya tinyere n’akpa.
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These are the grammar rules for the third-person singular pronoun (ọ/o/ya) in Igbo.
The Dual Forms: Subject vs. Object
Igbo distinguishes between the subject pronoun and the object pronoun for the third person singular:
Subject Form: Ọ or O -
Used when the pronoun is the subject of a sentence -
Directly precedes or attaches to the verb -
Selection between ọ and o depends on vowel harmony
Object/Independent Form: Ya -
Used when the pronoun is the object of a verb -
Used after prepositions -
Used in possessive constructions (nke ya - his/hers/its) -
Can stand independently
Vowel Harmony in Practice
Igbo divides its eight vowels into two harmony classes:
Light vowels: a, ị, ọ, ụ Heavy vowels: e, i, o, u
The subject pronoun must match the verb’s vowel class:
With light vowels: Ọ na-abịa (ọ matches a, ị, a in “na-abịa”) With heavy vowels: O jere (o matches e in “jere”)
Tense Constructions
Present continuous: Ọ na- + verb (Ọ na-abịa - It is coming) Past simple: O/Ọ + verb-rụ/ra (O jere - It went) Future: Ọ ga- + verb (Ọ ga-abịa - It will come)
Position in Sentence
Subject pronouns precede the verb: Ọ dara (It fell) Object pronouns follow the verb: M hụrụ ya (I saw it) In imperatives, ya follows the verb: Nye ya (Give it)
Common Mistakes
Applying English gender distinctions: Remember that ọ/o/ya covers “he,” “she,” AND “it.” Context determines the referent.
Ignoring vowel harmony: Saying “Ọ jere” instead of “O jere” sounds unnatural to native speakers. Match the pronoun to the verb’s vowel class.
Confusing subject and object forms: Using ya as subject or ọ as object creates grammatical errors. “Ya dara” (incorrect) vs. “Ọ dara” (correct) for “It fell.”
Using ya for subject emphasis: While ya can appear in emphatic subject constructions, standard subject use requires ọ/o.
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The Philosophy of Gender Neutrality
The Igbo pronoun system reflects a worldview where the speaker’s relationship to the referent matters more than the referent’s biological characteristics. When an Igbo speaker uses ọ, the context—not the grammar—reveals whether they mean a man, woman, child, animal, or object. This creates a linguistic equality absent in English.
Proverbs and the Power of “It”
In Igbo discourse, proverbs (ilu) hold immense prestige. As Chinua Achebe famously wrote, “Ilu bụ mmanụ eji eri okwu” (Proverbs are the palm oil with which words are eaten). Many proverbs use the third-person pronoun to make universal statements:
“Ọ bụrụ na ọ dị mma, ọ gaghị adị njọ” - If it is good, it will not be bad.
The pronoun here carries philosophical weight, referring to situations, actions, or principles rather than specific individuals.
Formal vs. Informal Usage
Igbo does not formally distinguish between registers through pronoun choice—ọ/o/ya serve in all contexts from marketplace haggling to traditional council meetings. However, the precision with which one employs vowel harmony marks an educated speaker.
Regional Variations
While the ọ/o/ya system remains consistent across Igbo dialects, pronunciation varies. Central Igbo (the standard) pronounces ọ with a distinct open-mid back rounded vowel, while some eastern dialects may realize it differently. The written standard, based on the Ọnwụ orthography established in 1961, unifies these variations.
Animacy and the Pronoun
Unlike some African languages that distinguish animate from inanimate nouns, Igbo treats all third-person singular referents identically. A stone, a tree, a chicken, and a chief all take ọ/o as subject and ya as object. Only context disambiguates.
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The following excerpt draws from the Igbo proverb tradition, as recorded and celebrated in works like Chinua Achebe’s novels. This proverb employs the third-person pronoun to make a universal observation.
Source: Traditional Igbo proverb, widely attested in oral tradition and literary works
Text: Ihe ehi hụrụ gbalaba ọsọ ka ọkụkọ hụrụ na-atụ ọnụ.
F-A: Interlinear Analysis
Ihe thing ehi cow hụrụ saw gbalaba run-away ọsọ running ka that ọkụkọ chicken hụrụ sees na-atụ is-mocking ọnụ mouth
Ihe (ee-heh) thing ehi (eh-hee) cow hụrụ (hoo-roo) saw gbalaba (g-bah-lah-bah) run-away ọsọ (aw-saw) running ka (kah) that ọkụkọ (aw-koo-kaw) chicken hụrụ (hoo-roo) sees na-atụ (nah-ah-too) is-mocking ọnụ (aw-noo) mouth
F-B: Natural Text with Translation
Ihe ehi hụrụ gbalaba ọsọ ka ọkụkọ hụrụ na-atụ ọnụ.
“What the cow saw and ran from is what the chicken sees and mocks.”
F-C: Authentic Text Only
Ihe ehi hụrụ gbalaba ọsọ ka ọkụkọ hụrụ na-atụ ọnụ.
F-D: Grammar and Vocabulary Notes
This proverb employs relative clause constructions with implicit pronouns. The word “ihe” (thing/what) serves as the head noun, with “ehi hụrụ” (the cow saw) functioning as a relative clause describing it. The same “ihe” is then referenced again in the second clause with the chicken.
Vocabulary: -
ihe - thing, what -
ehi - cow -
hụrụ - saw (past tense of ihụ) -
gbalaba - to run away -
ọsọ - running, race -
ka - that, which (relative marker) -
ọkụkọ - chicken, fowl -
na-atụ ọnụ - is mocking (literally: is casting mouth)
Cultural Meaning: This proverb corresponds to the English saying “Fools rush in where angels fear to tread.” It warns against underestimating dangers that wiser beings recognize. The cow, larger and wiser, flees from something the foolish chicken mocks—until the danger destroys the chicken.
F-E: Literary Commentary
This proverb exemplifies the Igbo rhetorical tradition of using animal fables to convey wisdom. The absence of explicit third-person pronouns (ọ/ya) is notable—the pronoun is implied within the relative clause structure. A more explicit construction might be “Ihe ọ hụrụ” (what it saw), but Igbo frequently drops pronouns when context makes the referent clear.
Chinua Achebe’s novels, particularly “Things Fall Apart” and “Arrow of God,” preserve dozens of such proverbs, demonstrating how Igbo oral tradition encodes practical wisdom in memorable, metaphorical language.
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The following dialogue presents a traditional village scene where elders discuss a mysterious occurrence, employing the third-person pronoun throughout.
Part A: Interlinear Construed Text
10.16a Ọ it/he/she meela has-happened ihe thing ọjọọ bad n’obodo in-village anyị our
10.16b Ọ (aw) it/he/she meela (meh-eh-lah) has-happened ihe (ee-heh) thing ọjọọ (aw-jaw-aw) bad n’obodo (n-oh-boh-doh) in-village anyị (ah-n-yee) our
10.17a Gịnị what bụ is ya it nna father anyị our ukwu great
10.17b Gịnị (gee-nee) what bụ (boo) is ya (yah) it nna (n-nah) father anyị (ah-n-yee) our ukwu (oo-kwoo) great
10.18a Ọ it/he/she bụ is ihe thing m I na-agwa am-telling unu you-all
10.18b Ọ (aw) it/he/she bụ (boo) is ihe (ee-heh) thing m (m) I na-agwa (nah-ahg-wah) am-telling unu (oo-noo) you-all
10.19a Anụ animal ọhịa bush batara entered n’ọgbọ into-barn Okeke Okeke riri ate ji yam ya his niile all
10.19b Anụ (ah-noo) animal ọhịa (aw-hee-ah) bush batara (bah-tah-rah) entered n’ọgbọ (n-awg-baw) into-barn Okeke (oh-keh-keh) Okeke riri (ree-ree) ate ji (jee) yam ya (yah) his niile (nee-leh) all
10.20a Ọ it/he/she dị is njọ bad nke very ukwuu much
10.20b Ọ (aw) it/he/she dị (dee) is njọ (n-jaw) bad nke (n-keh) very ukwuu (oo-kwoo) much
10.21a Ya it/him/her bụ is ihe thing anyị we ga-eme will-do ugbu now a this
10.21b Ya (yah) it/him/her bụ (boo) is ihe (ee-heh) thing anyị (ah-n-yee) we ga-eme (gah-eh-meh) will-do ugbu (oog-boo) now a (ah) this
10.22a Ọ it/he/she dị is mkpa necessary ka that anyị we chọọ seek ya it/him/her
10.22b Ọ (aw) it/he/she dị (dee) is mkpa (m-kpah) necessary ka (kah) that anyị (ah-n-yee) we chọọ (chaw-aw) seek ya (yah) it/him/her
10.23a Onye person hụrụ saw ya it/him/her n’abalị at-night ahụ that
10.23b Onye (oh-n-yeh) person hụrụ (hoo-roo) saw ya (yah) it/him/her n’abalị (n-ah-bah-lee) at-night ahụ (ah-hoo) that
10.24a Mụ I onwe self m my hụrụ saw ya it/him/her
10.24b Mụ (moo) I onwe (ohn-weh) self m (m) my hụrụ (hoo-roo) saw ya (yah) it/him/her
10.25a Ọ it/he/she dị was ka like oke big nkịta dog
10.25b Ọ (aw) it/he/she dị (dee) was ka (kah) like oke (oh-keh) big nkịta (n-kee-tah) dog
10.26a Ma but ọ it/he/she bụghị is-not nkịta dog
10.26b Ma (mah) but ọ (aw) it/he/she bụghị (boo-ghee) is-not nkịta (n-kee-tah) dog
10.27a Anya eye ya its/his/her na-enwu was-glowing ka like ọkụ fire
10.27b Anya (ah-n-yah) eye ya (yah) its/his/her na-enwu (nah-ehn-woo) was-glowing ka (kah) like ọkụ (aw-koo) fire
10.28a Ọ it/he/she gbalara ran-away ọsọ running mgbe when m I tierela shouted ya at-it/him/her
10.28b Ọ (aw) it/he/she gbalara (g-bah-lah-rah) ran-away ọsọ (aw-saw) running mgbe (m-gbeh) when m (m) I tierela (tee-eh-reh-lah) shouted ya (yah) at-it/him/her
10.29a Anyị we ga-ejekwuru will-go-to dibịa diviner ka so-that ọ he/she gwa tell anyị us ihe thing ọ it bụ is
10.29b Anyị (ah-n-yee) we ga-ejekwuru (gah-eh-jeh-kwoo-roo) will-go-to dibịa (dee-bee-ah) diviner ka (kah) so-that ọ (aw) he/she gwa (g-wah) tell anyị (ah-n-yee) us ihe (ee-heh) thing ọ (aw) it bụ (boo) is
10.30a Eziokwu truth ka is-what ị you kwuru spoke ya it/him/her ga-adị will-be mma good
10.30b Eziokwu (eh-zee-oh-kwoo) truth ka (kah) is-what ị (ee) you kwuru (kwoo-roo) spoke ya (yah) it/him/her ga-adị (gah-ah-dee) will-be mma (m-mah) good
Part B: Natural Sentences
10.16 Ọ meela ihe ọjọọ n’obodo anyị. “Something bad has happened in our village.”
10.17 Gịnị bụ ya, nna anyị ukwu? “What is it, our great father?”
10.18 Ọ bụ ihe m na-agwa unu. “It is what I am telling you all.”
10.19 Anụ ọhịa batara n’ọgbọ Okeke, riri ji ya niile. “A wild animal entered Okeke’s barn and ate all his yams.”
10.20 Ọ dị njọ nke ukwuu. “It is very bad.”
10.21 Ya bụ ihe anyị ga-eme ugbu a? “What shall we do about it now?”
10.22 Ọ dị mkpa ka anyị chọọ ya. “It is necessary that we search for it.”
10.23 Onye hụrụ ya n’abalị ahụ? “Who saw it that night?”
10.24 Mụ onwe m hụrụ ya. “I myself saw it.”
10.25 Ọ dị ka oke nkịta. “It was like a large dog.”
10.26 Ma ọ bụghị nkịta. “But it was not a dog.”
10.27 Anya ya na-enwu ka ọkụ. “Its eyes were glowing like fire.”
10.28 Ọ gbalara ọsọ mgbe m tierela ya. “It ran away when I shouted at it.”
10.29 Anyị ga-ejekwuru dibịa ka ọ gwa anyị ihe ọ bụ. “We will go to the diviner so that he tells us what it is.”
10.30 Eziokwu ka ị kwuru, ya ga-adị mma. “You have spoken the truth, it will be good.”
Part C: Target Language Only
10.16 Ọ meela ihe ọjọọ n’obodo anyị.
10.17 Gịnị bụ ya, nna anyị ukwu?
10.18 Ọ bụ ihe m na-agwa unu.
10.19 Anụ ọhịa batara n’ọgbọ Okeke, riri ji ya niile.
10.20 Ọ dị njọ nke ukwuu.
10.21 Ya bụ ihe anyị ga-eme ugbu a?
10.22 Ọ dị mkpa ka anyị chọọ ya.
10.23 Onye hụrụ ya n’abalị ahụ?
10.24 Mụ onwe m hụrụ ya.
10.25 Ọ dị ka oke nkịta.
10.26 Ma ọ bụghị nkịta.
10.27 Anya ya na-enwu ka ọkụ.
10.28 Ọ gbalara ọsọ mgbe m tierela ya.
10.29 Anyị ga-ejekwuru dibịa ka ọ gwa anyị ihe ọ bụ.
10.30 Eziokwu ka ị kwuru, ya ga-adị mma.
Part D: Grammar Notes for Genre Section
This traditional story dialogue illustrates several advanced uses of the third-person pronoun:
Impersonal Constructions: “Ọ meela” (It has happened) uses ọ as an impersonal subject, similar to English “it” in weather expressions or existential statements.
Pronoun Chains: Sentence 10.29 contains three instances of ọ, each with different referents: “Anyị ga-ejekwuru dibịa ka ọ (the diviner) gwa anyị ihe ọ (it/the creature) bụ.”
Ya as Topic Marker: In “Ya bụ ihe anyị ga-eme?” (10.21), ya appears at the beginning for topicalization: “As for it, what shall we do?”
Possessive Ya: “Anya ya” (its eyes) and “ji ya” (his yams) show ya in possessive function, following the noun it modifies.
Object Ya: “M hụrụ ya” (I saw it), “chọọ ya” (seek it), “tierela ya” (shouted at it) demonstrate ya as direct object.
Relative Clause Construction: “Ihe ọ bụ” (what it is) shows a relative clause where ọ serves as the subject within the embedded clause.
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The Eight Igbo Vowels
Light vowels (produced with retracted tongue root): -
a as in “father” but shorter -
ị similar to English “i” in “bit” -
ọ as in “caught” but more open -
ụ similar to English “oo” in “book”
Heavy vowels (produced with advanced tongue root): -
e as in “bed” -
i as in “bee” -
o as in “go” -
u as in “blue”
Key Pronunciations for This Lesson
Ọ (aw) - The most important sound; an open-mid back rounded vowel with retracted tongue root. Not quite like English “aw” in “law”—the tongue is pulled further back.
Ya (yah) - Straightforward; rhymes with English “yeah”
na-abịa (nah-ah-BEE-ah) - The progressive marker na- followed by the verb. Note the high tone typically on the verb stem.
Tone Patterns
While written Igbo often omits tone marks, awareness of tone is crucial: -
Ọ dị mma: Mid-high-high-high pattern typically -
Ya bụ nke m: Low-low-low-low pattern typically
Native speakers recommend listening to audio resources to internalize these patterns naturally.
Common Pronunciation Errors for English Speakers
Confusing ọ and o: These are distinct vowels. Practice minimal pairs like “ọkụ” (fire) vs. “oku” (different meaning).
Ignoring the dot under ị and ụ: These represent distinct sounds from i and u. The dotted vowels are produced with a retracted tongue root.
Applying English intonation: Igbo is a tone language. Rising English question intonation does not apply; grammatical particles indicate questions.
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The Latinum Institute has been creating language learning materials since 2006, serving autodidact learners worldwide. Our Modern Language Course series extends the proven interlinear method—traditionally used for classical languages—to modern languages including Igbo.
The Construed Text Approach
The interlinear glossing method accelerates comprehension by providing word-for-word translations directly beneath the target text. This allows learners to: -
See immediately how the target language constructs meaning -
Internalize grammatical patterns through repeated exposure -
Build vocabulary in context rather than through isolated memorization -
Progress at their own pace without constant dictionary consultation
Why Igbo?
With over 29 million speakers, Igbo ranks among Africa’s most important languages. Its rich literary tradition, philosophical proverb culture, and growing global diaspora make it an increasingly valuable language for cultural connection, business, and academic study.
Course Structure
Each lesson in this course targets vocabulary from a frequency-ranked word list, ensuring systematic coverage of essential words while building grammatical understanding progressively. Lessons are self-contained, allowing learners to begin at any point.
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Course Index
Access the full course index at: https://latinum.substack.com/p/index
Further Resources
For deeper study of Igbo, we recommend: -
Audio resources featuring native speakers -
Works by Chinua Achebe in both English and Igbo -
The Nkọwa Okwu online Igbo dictionary -
University courses in Igbo language and literature
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✓ Lesson 10 Igbo complete
Nexal Code: @ᴸᴱˢˢᴼᴺ.10.ᴵᴳᴮᴼ.ᴾᴿᴼᴺᴼᵁᴺ.ᴼ.ʸᴬ.ᵀᴴᴵᴿᴰ.ᴾᴱᴿˢᴼᴺ.ˢᴵᴺᴳᵁᴸᴬᴿ
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