Nexal Code: IGBO-026-NA-PREP
Welcome to Lesson 26 of the Latinum Institute’s Igbo course. Today we explore one of the most fascinating aspects of Igbo grammar: the language’s single, all-purpose preposition na (contracted to n’ before vowels).
While English employs dozens of prepositions (at, in, on, by, with, during, etc.), Igbo accomplishes all these spatial and temporal relationships with just one morpheme. This remarkable linguistic economy means that context determines whether “na” means “at,” “in,” “on,” “during,” or even “and” (when used as a conjunction) or marks progressive aspect (when used as an auxiliary).
The preposition na contracts to n’ before vowels and assumes the tone of the following vowel. Thus “at the house” becomes n’ụlọ rather than *na ụlọ, with the apostrophe marking the elision.
When combined with locative nouns, na/n’ creates compound prepositions: n’elu (on, above), n’ime (inside), n’okpuru (under), n’azụ (behind), n’iru (in front of).
For a complete course index, visit: https://latinum.substack.com/p/index
FAQ: What does “na” mean in Igbo? “Na” (ná/nà) is Igbo’s universal preposition, equivalent to English “at,” “in,” “on,” “during,” and other locative and temporal markers. Its meaning depends entirely on context. Before vowels, it contracts to “n’” and takes the tone of the following vowel.
The preposition na/n’ serves as the foundational locative and temporal marker in Igbo. Its flexibility reflects the language’s reliance on context and word order rather than multiple preposition forms. Combined with locative nouns like elu (top), ime (inside), or okpuru (bottom), it creates the full range of spatial relationships English expresses with separate prepositions. Mastering na/n’ unlocks a vast territory of Igbo expression.
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Igbo uses a Latin-based alphabet with eight vowels: a, e, i, ị, o, ọ, u, ụ. The underdot (ị, ọ, ụ) indicates vowels pronounced with a retracted tongue root (RTR), producing a more “closed” or “darker” sound.
Vowel Pronunciation Guide:
a — as in “father” [a]
e — as in “bed” [e]
i — as in “see” [i]
ị — similar to “bit” but more central [ɪ]
o — as in “go” [o]
ọ — similar to “caught” [ɔ]
u — as in “food” [u]
ụ — similar to “foot” [ʊ]
Tone Marks:
High tone: marked with acute accent (á, é, í, etc.)
Low tone: marked with grave accent (à, è, ì, etc.)
Mid tone: usually unmarked, occurs only after high tone
The Preposition Na/N’:
na [nà] — low tone when independent
n’ — contracted form before vowels, takes the tone of the following vowel
Digraphs: ch, gb, gh, gw, kp, kw, nw, ny, sh function as single consonants.
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26.1a Ọ he/she nọ is-located n’ụlọ at-house ya his/her
26.1b Ọ (ɔ̀) he/she nọ (nɔ̀) is-located n’ụlọ (n’ʊ́lɔ̀) at-house ya (jà) his/her
26.2a Anyị we na-eri are-eating nri food n’ahịa at-market
26.2b Anyị (àɲɪ̀) we na-eri (nà-èɾí) are-eating nri (ŋ́rí) food n’ahịa (n’àhɪ́à) at-market
26.3a Akwụkwọ book dị is n’elu on-top tebụl table
26.3b Akwụkwọ (àkʷʊ́kʷɔ́) book dị (dɪ̀) is n’elu (n’élù) on-top tebụl (tébʊ̀l) table
26.4a Ụmụaka children na-egwu are-playing egwu game na at ezi compound
26.4b Ụmụaka (ʊ̀mʊ́àkà) children na-egwu (nà-ègwú) are-playing egwu (égwù) game na (nà) at ezi (ézì) compound
26.5a Nne mother m my nọ is-located n’ime inside ụlọ house nri food
26.5b Nne (ǹné) mother m (m̀) my nọ (nɔ̀) is-located n’ime (n’ímè) inside ụlọ (ʊ́lɔ̀) house nri (ŋ́rí) food
26.6a Ha they bịara came n’oge at-time ọma good
26.6b Ha (hà) they bịara (bɪ́àɾà) came n’oge (n’ógè) at-time ọma (ɔ́mà) good
26.7a Ewu goat nọ is-located n’okpuru under osisi tree
26.7b Ewu (éwù) goat nọ (nɔ̀) is-located n’okpuru (n’ókpúɾú) under osisi (òsísí) tree
26.8a Onye person ahụ that na-arụ is-working ọrụ work n’ọfịs at-office
26.8b Onye (óɲé) person ahụ (àhʊ́) that na-arụ (nà-àɾʊ́) is-working ọrụ (ɔ̀ɾʊ́) work n’ọfịs (n’ɔ́fɪ̀s) at-office
26.9a Ọ he/she gara went n’ụlọ to-house akwụkwọ book/school n’ụtụtụ in-morning
26.9b Ọ (ɔ̀) he/she gara (gàɾà) went n’ụlọ (n’ʊ́lɔ̀) to-house akwụkwọ (àkʷʊ́kʷɔ́) book/school n’ụtụtụ (n’ʊ́tʊ́tʊ̀) in-morning
26.10a Mmiri water dị is n’ime inside ite pot
26.10b Mmiri (m̀mírì) water dị (dɪ̀) is n’ime (n’ímè) inside ite (ìté) pot
26.11a Nna father m my nọ is-located n’azụ behind ụlọ house
26.11b Nna (ǹná) father m (m̀) my nọ (nɔ̀) is-located n’azụ (n’àzʊ́) behind ụlọ (ʊ́lɔ̀) house
26.12a Ndị people mmadụ human nọ are-located n’ama at-square/town-center
26.12b Ndị (ǹdɪ́) people mmadụ (m̀mádʊ̀) human nọ (nɔ̀) are-located n’ama (n’ámà) at-square/town-center
26.13a Anyi we hụrụ saw ya him/her n’ụzọ on-road
26.13b Anyi (àɲɪ̀) we hụrụ (hʊ́ɾʊ̀) saw ya (jà) him/her n’ụzọ (n’ʊ́zɔ̀) on-road
26.14a Eze king nọ sits n’ocheeze on-throne ya his
26.14b Eze (ézè) king nọ (nɔ̀) sits n’ocheeze (n’ótʃéézè) on-throne ya (jà) his
26.15a Ihe thing a this mere happened n’oge at-time ochie old
26.15b Ihe (íhè) thing a (à) this mere (méɾè) happened n’oge (n’ógè) at-time ochie (ótʃíè) old
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26.1 Ọ nọ n’ụlọ ya. “He is at his house.”
26.2 Anyị na-eri nri n’ahịa. “We are eating food at the market.”
26.3 Akwụkwọ dị n’elu tebụl. “The book is on the table.”
26.4 Ụmụaka na-egwu egwu na ezi. “The children are playing a game in the compound.”
26.5 Nne m nọ n’ime ụlọ nri. “My mother is inside the kitchen.”
26.6 Ha bịara n’oge ọma. “They came at a good time.”
26.7 Ewu nọ n’okpuru osisi. “The goat is under the tree.”
26.8 Onye ahụ na-arụ ọrụ n’ọfịs. “That person is working at the office.”
26.9 Ọ gara n’ụlọ akwụkwọ n’ụtụtụ. “He went to school in the morning.”
26.10 Mmiri dị n’ime ite. “There is water inside the pot.”
26.11 Nna m nọ n’azụ ụlọ. “My father is behind the house.”
26.12 Ndị mmadụ nọ n’ama. “People are at the town square.”
26.13 Anyị hụrụ ya n’ụzọ. “We saw him on the road.”
26.14 Eze nọ n’ocheeze ya. “The king sits on his throne.”
26.15 Ihe a mere n’oge ochie. “This thing happened in ancient times.”
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26.1 Ọ nọ n’ụlọ ya.
26.2 Anyị na-eri nri n’ahịa.
26.3 Akwụkwọ dị n’elu tebụl.
26.4 Ụmụaka na-egwu egwu na ezi.
26.5 Nne m nọ n’ime ụlọ nri.
26.6 Ha bịara n’oge ọma.
26.7 Ewu nọ n’okpuru osisi.
26.8 Onye ahụ na-arụ ọrụ n’ọfịs.
26.9 Ọ gara n’ụlọ akwụkwọ n’ụtụtụ.
26.10 Mmiri dị n’ime ite.
26.11 Nna m nọ n’azụ ụlọ.
26.12 Ndị mmadụ nọ n’ama.
26.13 Anyị hụrụ ya n’ụzọ.
26.14 Eze nọ n’ocheeze ya.
26.15 Ihe a mere n’oge ochie.
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These are the grammar rules for na/n’ (at, in, on).
Igbo possesses essentially one preposition, na, which serves all the functions that English distributes across dozens of prepositions. Linguists have described this as one of Igbo’s most distinctive typological features. The meaning of na must always be understood from context.
When na precedes a word beginning with a vowel, it contracts to n’ (with an apostrophe). The tone of n’ assimilates to the tone of the following vowel:
na + ụlọ → n’ụlọ (at home)
na + elu → n’elu (on top)
na + ime → n’ime (inside)
na + ahịa → n’ahịa (at the market)
By combining na/n’ with spatial nouns, Igbo creates equivalent expressions for English prepositions:
n’elu (na + elu “top”) — on, on top of, above
n’ime (na + ime “inside”) — in, inside, within
n’okpuru (na + okpuru “bottom”) — under, beneath
n’azụ (na + azụ “back”) — behind
n’iru (na + iru “face/front”) — in front of, before
n’akụkụ (na + akụkụ “side”) — beside, at the side of
The preposition na/n’ also marks temporal relationships:
n’ụtụtụ — in the morning
n’abalị — at night
n’oge — at the time, during
n’afọ — in the year
Beyond its prepositional function, na serves as:
A conjunction meaning “and”: Anụ na azụ bụ ihe oriri (Meat and fish are food)
A progressive aspect marker: Ọ na-eri nri (He is eating food)
Igbo observes strict vowel harmony, dividing vowels into two sets:
Set 1 (+ATR): i, e, u, o
Set 2 (-ATR): ị, a, ụ, ọ
Words generally contain vowels from only one set. When na combines with words, it maintains this harmony principle.
Forgetting to contract: Using *na ụlọ instead of n’ụlọ before vowels
Omitting the apostrophe: Writing *nụlọ instead of n’ụlọ
Confusing prepositional and auxiliary na: Context determines function
Ignoring tone: nà (preposition) vs. ná (conjunction) can differ by tone in some contexts
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The fact that Igbo uses a single preposition reflects a broader cultural and linguistic philosophy: meaning emerges from relationship and context rather than from isolated words. This mirrors the Igbo proverb “Egbe bere, ugo bere” (Let the kite perch, let the eagle perch) — a philosophy of coexistence and mutual accommodation that extends to language itself.
The phrase n’ahịa (at the market) carries deep cultural significance. The market (ahịa) is not merely a place of commerce but a social institution where news is shared, disputes are settled, and community bonds are reinforced. Traditional Igbo markets operate on a four-day cycle (Eke, Orie, Afọ, Nkwo), with different markets specializing in different goods.
Igbo spatial concepts often orient around the compound (ezi), the traditional family homestead. When someone asks “Ọ nọ n’ụlọ?” (Is he at home?), the question encompasses not just the physical structure but the entire social space of the family compound.
The preposition na/n’ remains consistent across formal and informal registers. However, the verbs and pronouns surrounding it may change based on formality. In formal or elder-respectful speech, one might use longer verb forms or add honorific elements.
Different Igbo dialects may show slight variations in vowel quality or tone patterns with na, but the core function remains consistent across all dialects. The Onitsha dialect in the north and the Owerri dialect in the south both employ na as the primary preposition.
Because Igbo has so few prepositions, the language compensates through verb serialization—stringing multiple verbs together to express complex actions that English would handle with prepositions. “Ọ jiri mma bechaa jī” (He used a knife and peeled yams) expresses instrumentality through verb sequence rather than a preposition like “with.”
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The following passage draws on traditional Igbo proverbial wisdom, reflecting the importance of place and position in Igbo thought. This proverb appears in various forms throughout Igbo oral literature and was notably referenced by Chinua Achebe in his novels.
Source: Traditional Igbo proverb, as documented in Igbo oral literature and referenced in Achebe’s works.
Onye person ji holds ọkụ fire n’aka in-hand ya his na-amụ illuminates ụzọ road nye for onye person ọzọ other
Onye (óɲé) person ji (dʒì) holds ọkụ (ɔ̀kʊ́) fire n’aka (n’ákà) in-hand ya (jà) his na-amụ (nà-àmʊ́) illuminates ụzọ (ʊ́zɔ̀) road nye (ɲé) for onye (óɲé) person ọzọ (ɔ̀zɔ́) other
Ma but ọ he/she na-amụkwa also-illuminates ụzọ road ya his n’onwe of-self ya his
Ma (mà) but ọ (ɔ̀) he/she na-amụkwa (nà-àmʊ́kwà) also-illuminates ụzọ (ʊ́zɔ̀) road ya (jà) his n’onwe (n’ónwè) of-self ya (jà) his
Onye ji ọkụ n’aka ya na-amụ ụzọ nye onye ọzọ. Ma ọ na-amụkwa ụzọ ya n’onwe ya.
“He who holds a torch lights the way for others, but he also lights his own path.”
Onye ji ọkụ n’aka ya na-amụ ụzọ nye onye ọzọ. Ma ọ na-amụkwa ụzọ ya n’onwe ya.
ji — verb meaning “to hold, grasp, possess”
ọkụ — fire, flame, torch
n’aka — in the hand (na + aka)
na-amụ — is lighting/illuminating (progressive form of mụ “to light”)
ụzọ — road, path, way
nye — for, to (particle used in dative constructions)
ọzọ — other, another
ma — but, however (conjunction)
-kwa — also, too (suffix adding inclusive meaning)
n’onwe ya — of himself, for himself (reflexive construction with na)
This proverb exemplifies the Igbo worldview that generosity and service to others simultaneously benefits oneself. The prepositional phrase n’aka ya (in his hand) shows the basic locative use, while n’onwe ya (of himself) demonstrates how na can also indicate possession or reference.
This proverb reflects the deep Igbo conviction that community benefit and self-interest are not opposed but fundamentally aligned. The image of the torch-bearer illuminating a path recurs throughout Igbo literature as a metaphor for leadership and social responsibility. Chinua Achebe, in exploring Igbo culture through his novels, frequently drew upon such proverbial wisdom. As he wrote, “Among the Ibo the art of conversation is regarded very highly, and proverbs are the palm-oil with which words are eaten.”
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The following narrative describes a typical day in an Igbo village, demonstrating the preposition na/n’ in various contexts.
26.16a N’ụtụtụ in-morning ụmụaka children na-ete are-waking n’ụlọ at-house ha their
26.16b N’ụtụtụ (n’ʊ́tʊ́tʊ̀) in-morning ụmụaka (ʊ̀mʊ́àkà) children na-ete (nà-ètè) are-waking n’ụlọ (n’ʊ́lɔ̀) at-house ha (hà) their
26.17a Nne mother na-akwọ is-preparing nri food n’ime inside ụlọ house nri food
26.17b Nne (ǹné) mother na-akwọ (nà-àkʷɔ́) is-preparing nri (ŋ́rí) food n’ime (n’ímè) inside ụlọ (ʊ́lɔ̀) house nri (ŋ́rí) food
26.18a Nna father gara went n’ubi to-farm n’anwụ at-sun ụtụtụ morning
26.18b Nna (ǹná) father gara (gàɾà) went n’ubi (n’úbì) to-farm n’anwụ (n’áŋwʊ̀) at-sun ụtụtụ (ʊ́tʊ́tʊ̀) morning
26.19a Okwu word dị is na at onu mouth onye person ọbụla every
26.19b Okwu (ókwú) word dị (dɪ̀) is na (nà) at onu (ónù) mouth onye (óɲé) person ọbụla (ɔ̀bʊ́là) every
26.20a Ndị people okenye elders na-anọ are-sitting n’okpuru under osisi tree ukwu big
26.20b Ndị (ǹdɪ́) people okenye (ókéɲè) elders na-anọ (nà-ànɔ́) are-sitting n’okpuru (n’ókpúɾú) under osisi (òsísí) tree ukwu (úkwù) big
26.21a Ha they na-ekwu are-talking okwu words n’etiti in-midst onwe selves ha their
26.21b Ha (hà) they na-ekwu (nà-èkwú) are-talking okwu (ókwú) words n’etiti (n’étítì) in-midst onwe (óŋwè) selves ha (hà) their
26.22a Ụmụnwanyị women gara went na to ahịa market Eke Eke-day
26.22b Ụmụnwanyị (ʊ̀mʊ́ŋwáɲɪ̀) women gara (gàɾà) went na (nà) to ahịa (àhɪ́à) market Eke (éké) Eke-day
26.23a Ha they zụrụ bought akwa cloth na and nri food n’ahịa at-market
26.23b Ha (hà) they zụrụ (zʊ́ɾʊ̀) bought akwa (ákwà) cloth na (nà) and nri (ŋ́rí) food n’ahịa (n’àhɪ́à) at-market
26.24a N’ehihie at-afternoon anwụ sun dị is ike strong n’elu on-top igwe sky
26.24b N’ehihie (n’éhíhìé) at-afternoon anwụ (áŋwʊ̀) sun dị (dɪ̀) is ike (íké) strong n’elu (n’élù) on-top igwe (ígwè) sky
26.25a Onye person ọbụla every na-ezuru is-resting n’ime inside ụlọ house ya his
26.25b Onye (óɲé) person ọbụla (ɔ̀bʊ́là) every na-ezuru (nà-èzúɾú) is-resting n’ime (n’ímè) inside ụlọ (ʊ́lɔ̀) house ya (jà) his
26.26a N’anyasị at-evening egwu dance na-amalite is-beginning na at ama square
26.26b N’anyasị (n’áɲàsɪ̀) at-evening egwu (égwù) dance na-amalite (nà-àmálíté) is-beginning na (nà) at ama (ámà) square
26.27a Ọkpara first-son eze king nọ sits n’oche on-chair nna father ya his
26.27b Ọkpara (ɔ́kpáɾà) first-son eze (ézè) king nọ (nɔ̀) sits n’oche (n’ótʃè) on-chair nna (ǹná) father ya (jà) his
26.28a Ụmụ children agbọghọ maidens na-agba are-dancing egwu dance n’etiti in-midst ndị people mmadụ human
26.28b Ụmụ (ʊ̀mʊ́) children agbọghọ (àgbɔ́ghɔ̀) maidens na-agba (nà-àgbá) are-dancing egwu (égwù) dance n’etiti (n’étítì) in-midst ndị (ǹdɪ́) people mmadụ (m̀mádʊ̀) human
26.29a Ọnwa moon na-enwu is-shining n’elu on-top igwe sky n’abalị at-night
26.29b Ọnwa (ɔ́ŋwà) moon na-enwu (nà-éŋwú) is-shining n’elu (n’élù) on-top igwe (ígwè) sky n’abalị (n’àbálɪ̀) at-night
26.30a Ndị people mmadụ human lara returned n’ụlọ to-house ha their n’oge at-time ahụ that
26.30b Ndị (ǹdɪ́) people mmadụ (m̀mádʊ̀) human lara (làɾà) returned n’ụlọ (n’ʊ́lɔ̀) to-house ha (hà) their n’oge (n’ógè) at-time ahụ (àhʊ́) that
26.16 N’ụtụtụ, ụmụaka na-ete n’ụlọ ha. “In the morning, the children are waking up at their house.”
26.17 Nne na-akwọ nri n’ime ụlọ nri. “Mother is preparing food inside the kitchen.”
26.18 Nna gara n’ubi n’anwụ ụtụtụ. “Father went to the farm at morning sunrise.”
26.19 Okwu dị na onu onye ọbụla. “Words are at everyone’s mouth.” (Everyone has something to say.)
26.20 Ndị okenye na-anọ n’okpuru osisi ukwu. “The elders are sitting under the big tree.”
26.21 Ha na-ekwu okwu n’etiti onwe ha. “They are talking among themselves.”
26.22 Ụmụnwanyị gara na ahịa Eke. “The women went to Eke market.”
26.23 Ha zụrụ akwa na nri n’ahịa. “They bought cloth and food at the market.”
26.24 N’ehihie, anwụ dị ike n’elu igwe. “In the afternoon, the sun is strong in the sky.”
26.25 Onye ọbụla na-ezuru n’ime ụlọ ya. “Everyone is resting inside his house.”
26.26 N’anyasị, egwu na-amalite na ama. “In the evening, the dance begins at the square.”
26.27 Ọkpara eze nọ n’oche nna ya. “The king’s first son sits on his father’s chair.”
26.28 Ụmụ agbọghọ na-agba egwu n’etiti ndị mmadụ. “The young maidens are dancing in the midst of the people.”
26.29 Ọnwa na-enwu n’elu igwe n’abalị. “The moon is shining in the sky at night.”
26.30 Ndị mmadụ lara n’ụlọ ha n’oge ahụ. “The people returned to their homes at that time.”
26.16 N’ụtụtụ, ụmụaka na-ete n’ụlọ ha.
26.17 Nne na-akwọ nri n’ime ụlọ nri.
26.18 Nna gara n’ubi n’anwụ ụtụtụ.
26.19 Okwu dị na onu onye ọbụla.
26.20 Ndị okenye na-anọ n’okpuru osisi ukwu.
26.21 Ha na-ekwu okwu n’etiti onwe ha.
26.22 Ụmụnwanyị gara na ahịa Eke.
26.23 Ha zụrụ akwa na nri n’ahịa.
26.24 N’ehihie, anwụ dị ike n’elu igwe.
26.25 Onye ọbụla na-ezuru n’ime ụlọ ya.
26.26 N’anyasị, egwu na-amalite na ama.
26.27 Ọkpara eze nọ n’oche nna ya.
26.28 Ụmụ agbọghọ na-agba egwu n’etiti ndị mmadụ.
26.29 Ọnwa na-enwu n’elu igwe n’abalị.
26.30 Ndị mmadụ lara n’ụlọ ha n’oge ahụ.
Temporal Expressions with Na/N’:
The narrative demonstrates how na/n’ marks different times of day:
n’ụtụtụ — in the morning
n’ehihie — in the afternoon
n’anyasị — in the evening
n’abalị — at night
Market Days:
The reference to ahịa Eke (Eke market) reflects the traditional Igbo four-day market cycle: Eke, Orie, Afọ, Nkwo. Markets operate on specific days of this cycle, and the phrase gara na ahịa Eke (went to Eke market) situates the action both spatially and temporally.
The Conjunction Na:
In example 26.23, na appears as a conjunction meaning “and”: akwa na nri (cloth and food). This demonstrates the multifunctionality of this single morpheme.
Compound Locatives:
n’etiti (na + etiti “middle”) — in the midst of, among
n’elu igwe (on the sky) — in the heavens
Verb Structure:
The progressive aspect marker na- combines with verb stems to show ongoing action: na-ekwu (is talking), na-agba (is dancing), na-enwu (is shining).
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na — [nà] — pronounced with a low tone, similar to “nah” in English but with the tone dropping
n’ — The apostrophe indicates the elided vowel; the remaining nasal consonant takes the tone of the following syllable
ụlọ [ʊ́lɔ̀] — house (high-low tone pattern)
ahịa [àhɪ́à] — market (low-high-low pattern)
elu [élù] — top, above (high-low)
ime [ímè] — inside (high-low)
okpuru [ókpúɾú] — bottom, underneath (high-high-high)
azụ [àzʊ́] — back, behind (low-high)
oge [ógè] — time (high-low)
ụtụtụ [ʊ́tʊ́tʊ̀] — morning (high-high-low)
abalị [àbálɪ̀] — night (low-high-low)
Ignoring tones: English speakers often use flat intonation. Practice the rise and fall explicitly.
Confusing ụ/u and ọ/o: The underdotted vowels are more “open” or retracted.
Pronouncing “kp” and “gb” as two separate sounds: These are single coarticulated consonants, pronounced simultaneously.
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✓ Lesson 26 Igbo complete
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