Waec Igbo 2022 Answers for 1st June

Waec Igbo Answers 2022: Let me send you 100% verified and correct Waec Igbo Answers 2022 for the 1st of June 2022 directly to your mobile phone, via WhatsApp, SMS, or through our website expobite.net/answer page.

IGBO OBJ VERIFIED
➖➖➖➖➖➖➖➖➖➖
01-10: CBBDCBBACD
11-20: CABCCDCCDA
21-30: DCBBCACCCD
31-40: BDDCACAAAC
41-50: DBACBABDBA
51-60: CCCDBCCABD
➖➖➖➖➖➖➖➖➖➖
IGBO EXAMINATION COMPLETED✅✅✅

IGBO ANSWERS

2b)

Use three 👇

akwa
a(/)kwa(\) : cloth
a(/)kwa(/) : egg
a(-)kwa(-) : bed
a(-)kwa(/) : cry

isi
isi : head
isi : what
isi : blind

Ada
a(/)da(\): daughter
a(/)da(/): a fall
a(-)da(-): an insect

oke
o(/)ke(\) : share
o(/)ke(\) : boundary
o(\)ke(/) : rat

azu
a(/)zu(\): fish
a(-)zu(/) : back
a(/)zu(\) : buy

================

NUMBER 11a

Iyi bụ mmadụ iji ihe karịrị ya kwe nkwa maọbụ gọrọ onwe ya na aka ya dị ọcha maọbụ na ihe a na-ebo ya abụghị eziokwu maọbụ na ọ bụ.

A na-aṅụ iyi n’esemokwu dịka ịzọ ala maọbụ nnukwu ebubo. Nke a na-emekarị oge ndị ọzọ etinyechala ọnụ n’okwu ahụ mana edoziteghị ya.

A na-aṅụ iyi n’arụsị, obi, maọbụ n’ala ndị ichie. Nwangene kwuru na a na-ekwubi okwu ihe ga-eme onye aka ya adịghị ọcha ma a na-aṅụ iyi.

Ọ gara n’ihu gbaa akaebe maka ihe mere oge ọ dị na nwata sị, “Ahụla m onye e mere otu a, ala tigbuo ya.”

===========

Here are the objective and essay answers for Waec 2022 May/June examination, Igbo is one of the underrated subjects in the Waec examination, but believe me, to pass and get an A in this particular subject is not really easy unless you are ready to take the necessary steps, and I think you landed on this page because you want to seek for Waec Igbo exam help.

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Waec Igbo Questions and Answers 2022

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Waec Igbo 2022 Exam Date

The Waec Igbo 2022 examination has been scheduled to hold on Wednesday 1st May 2022 from 2:00 pm to 5:00 pm for both essay and objective.

PaperStart TimeEnd Time
Igbo 2 (Essay)2:00pm4:00pm
Igbo 1 (Objective)4:00pm5:00pm
Waec Igbo Timetable 2022

Countdown to Igbo Exam 2022

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Past Igbo Questions and Answers Provided by Expobite

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IGBO OBJ:
1-10: ABBDBBBDCD
11-20: DACDCAADBC
21-30: BCDAAADAAB
31-40: ADBBCBBCCA
41-50: DDCBBCBDAB
51-60: DBBBDBDDBB

IGBO ANSWERS

(1)
CLICK HERE FOR THE IMAGE
CLICK HERE FOR THE IMAGE

(1b)
Ọnwu na-egbu nwa nkịta, anaghị ekwe ya anụ isi nsị

Ndị Igbo na-ekwu na, “onye bu mmadụ ụzọ sibe nri na-aka ya enwe nkpọnkpọ ite”. Nkea bụ okwu Ichie Izejịọha kpụ n’ọnụ, n’ime ọgbakọ ndị Ichie, n’obodo Nwaboluche, maka ikpe gbasara otu ọmalịcha nwa agbọghọbia a na-akpọ Nchedo. Ndi nze na ọzọ nile, nakwa ụmụada pụtara n’ama obodo, maka ikpe ụmụ okorobịa dị iche iche kpesara Eze na-achị obodo Nwabọluche.
Nchedo bụ nwa agbọghọ, ejiri maka ya wee kpọọ ya bụ ikpe. Ụmụ Okorobịa asaa n’obodo Nwabọluche, gbakọrọ aka wee jee na nke Igwe kpesara ya ka Nchedo siri wee ghọlia ha nile, ma kwee ha nkwa n’iche n’iche, na ọ ga alụ ha. Ihe wutere ụmụ okorobịa ndị mere ha jiri wee gaa na nke Igwe bụ na, omego afọ abụọ Nchedo jiri wee na ayịkọ ha nile, na anara ha ego maka ihe dị iche ịche, ma na ekwekwa ha nkwa na ha ga alụ ya. Ọ ruola afọ abụọ tupu ụmụ okorobịa asaa ndia, were chọpụta aghụghọ Nchedo na-agho ha. Iwe juputara ha obi mgbe ha chọpụtara, ha nile wee kgbakoo ọnụ jee kọsárá Igwe obodo ihe ha gabi gara n’aka nwa agbọghọ a bụ Nchedo.

Igwe obodo kàrà íkpè a n’ama Nwabọluche, ndị Ichịe na-kwa ụmụada ka Igwe tinyere ya bụ ikpe n’aka. A kpọpụtara Nchedo n’ama jụọ ya ajụjụ gbasara ikpe ụmụ okorobịa butere gbasara ya. Nchedo mechiri anya ya wee kpọọ ụmụ okorobịa ndị a aha n’otu n’otu, wee si ha na bụ ndị nzuzu, ya mere ọ jírí wee ghọlia ha. Ndi ụmụ ada gwara Nchedo ka oyoo ụmụ okorobịa ahụ mgbaghara, mana kọ osina dị, obi Nchedo mere mkpọchi, ọ geghị onye ọ bụla ntị. Ndị ichie were iwe nke ukwuu, ha jikọrọ aka ọnụ wee mapụ Nchedo n’obodo, maka ha kwekọrịtara n’ụdị àgwà nwa agbọghọ ahụ bụ Nchedo kpara, ga akuziri ụmụ agbọghọ na’etolite etolite ajọ ihe.
Ngwa ngwa Nchedo nụrụ nke a, ọ dara na ala n’ayịyọ, mana oge agaala mgbe ọ na-eme nke a, maka na ụmụ ada gbakọtara azụ, were azịza na abụ nkọcha wee chụpụ ya n’obodo. Ka nkea na-eme, otu agadi nwanyị bụ onye isi ụmụada tìrì mkpu n’oke olu wee si, “ọnwu na-egbu nwa nkịta, anaghị ekwe ya anụ isi nsị”.

(2)
CLICK HERE FOR THE IMAGE

(3)
CLICK HERE FOR THE IMAGE

(5)

(5a)
Nkebiokwu bu usorookwu nwere nghota ma o nweghi ngwaa. O bukwu mkpuruokwu abuo ma o bu ato no n’usoro na enweghi ngwaa di ka nwoke a, mu na gi dgz.

(5bi)
Kembuuzo: Nke a na-abu mbuuzo nke aha na-eso.
Omumaatu:
(i) Nna ya bi n’Aba.
(ii) Ha no n’oriri.
(iii) Azu na-ebe na mmiri.

(5bii)
Kemfinitiv: Nke a na-abu mfinitiv nke mkpoaha na-esote.
Omumaatu:
(i) Izu ohi joro njo.
(ii) Anyi akwusila ife arusi.
(iii) A maara Akwaete maka ikwe akwa.
CLICK HERE FOR THE IMAGE
CLICK HERE FOR THE IMAGE

(7ai)
Udi mmetuta obi okpoabu nwere mgbe o na-agu egwu a bu:
Obi ya bu Polina polina ma buru kwa so aṅuri.

(7aii)
Ihe ano okpoabu kporo aha a muru n’abu a bu:
(i) Nwa nwoke
(ii) Taksi.
(iii) Nwa nwaanyi.
(iv) akpa ego

(7b)
(i) Ozo na ekpu kpuru gedee.
(ii) Nchi na aga kpuru gedee.
(iii) Ugo na efe kpuru gedee.
(iv) Mbe na-agho aghugho
(v) Ufu n’ezu ori
CLICK HERE FOR THE IMAGE
CLICK HERE FOR THE IMAGE

(11)

(11a)
Ezinaulo gunyere nna, nne na umu ha niile, nnukwu nna na nnukwu nne rue na umu umu ha. O bu ebe obibi nna, nne na umu ha niile. E nwere ezinaulo otu mkpuke na ezinaulo mbisa.

(11b)
(i) Ezinaulo otu mkpuke gunyere naani nna, nne na umu ha niile.
(ii) Ebe ezinaulo mbisa gunyere nna, nne, umu ha nnukwu nna na nnukwu nne rue na umu umu ha.

(11ci)
Nna:
(i) O na-ahu maka ozuzu umu ya.
(ii) O na-ahu maka ihe oriri ha.
(iii) Ikwu ugwo akwukwo bukwa oru ya.

(11cii)
Nne:
(i) O na-edewe ulo ocha.
(ii) O na-enyekwa aka izulite umu ntakiri.
(iii) O na-esi nri ezinaulo.

(11ciii)
Umuaka:
(i) Ha na-aga ozi n’ezinaulo.
(ii) Ha na-enyere ndi nne aka n’isi nri.
(iii) Ha na-aruru ezinaulo oru ubi.

==============

11ai)
Omenala bu otu ndi mmadu si ebi ndu ha. O gunyere otu ha si eke ekike, udi nri ha na eri, udi chi ha na-efe, udi egwu ha na agba. wdg.

(11aii)
(i) Iri ji ọhụrụ
(ii) Iti mmanwu
(iii) Ikuputa nwa ọhụrụ
(iv) Iwa ọji
(v) Ichi ọzọ

(11aiii)
(i) Omenala na-agwa umuaka ọgbara ọhụrụ otu ndi nnanna ha siri bie ndu ha na oge gboo.
(ii) E si na ya akuziri umuaka agwa ọma site na ikọrọ ha akukọ otu ndi gboo kpara agwa ọma na uru ọbara ha.
(iii) Omenala na-egosi ndi mmadu ihe mere mgbe gboo
(iv) Omenala ụfọdụ na-eme ka ndi mmadụ wezuga onwe n’ime ihe ọjọọ
(v) Omenala na-egosi njirimara mba di iche iche

(11b)
(i) E si na omenala eme ihe ojoo dika igbu mmadu.
(ii) A na-esite na ya emebi ihe mmadu

HISTORY OBJ

01-10: AACCCCCBDA
11-20: BBAAAAAADD
21-30: DDDDDCACBB

More coming

HISTORY ESSAY

SECTION A

(2)
(i) Subsistence and Commercial Activities:
Agriculture is the main economic activity. Grain is the staple diet, including Guinea corn, millet, maize, and rice. The Hausa also grow and eat root crops and a variety of vegetables. Cotton and peanuts are processed and used locally, but part of the harvest is exported. The Hausa practice intercropping and double-cropping; their main implement is the hoe.

(ii) Industrial Arts:
There are full-time specialists only where there is an assured market for craft products. Men’s crafts include tanning, leatherworking, saddling, weaving, dying, woodworking, and smithing. Iron has been mined, smelted, and worked as far back as there are Hausa traditions.

(iii) Trade:
Trade is complicated and varied. Some traders deal in a particular market, as distinguished from those who trade in many markets over a long distance. This dual trade strategy, augmented by the contributions of the Cattle Fulani, enabled the Hausa to meet all of their requirements, even during the nineteenth century.

(iv) Division of Labor:
Hausa society traditionally observes several divisions of labor: in public administration, it is primarily men who may be appointed, although some women hold appointed positions in the palace. Class determines what sort of work one might do, and gender determines work roles. When women engage in income-producing activities, they may keep what they earn

(v) Land Tenure:
The rural householder farms with his sons’ help; from the old farm, he allocates to them small plots, which he enlarges as they mature. New family fields are cleared from the bush.


(3)
(i)Each Igbo village was seen as a political unit inhabited by related families who were bounded by common beliefs and origin. Each family head in the village held the ‘Ofo‘ title and altogether formed the council of elders.

(iii)Among the council of elders, one was recognized as the most senior to others. He was the ‘Okpara‘. He could call for and adjourn a meeting, and could also give judgements as well.

(iii)the age-grade. The age-grade consisted of youngsters that belong to the same age-group. The senior age-group maintained peace and order in the village and also provided security to ward off external attacks, while the junior age-group concentrated on the sanitation of the community and other necessary duties.

(iv)the ‘Ozo‘ title holders. This expensive title was conferred on wealthy and influential men in the community who after getting the title become recognized and could then preside over meetings with the village elders.


(v)they were believed to be the mouthpiece of the gods e.g. Aro’s long juju. Even the council of elders consulted the priests on matters that were beyond their powers i.e. matters that needed spiritual intervention.


Number 4

i. The Nature of Islam:

The nature of Islam as a religion accepting polygamy to some extent, its tolerance of traditional African religions, its simplicity of doctrine and mode of worship helped propagators to make converts in Africa. These factors also made Islam easily adaptable to the African communities with which it came in contact. Again, the Islamisation of Africa was paralleled by the Africanisation of Islam. The making and sale of charms and amulets, which were believed to offer protection against evil forces and generally ensure success in life, were important in winning over converts.

ii. Trade:

Another major reason that led to the rapid spread of Islam in West Africa was the trans-Saharan trade network. From the seventh century onwards, Muslim traders from the Maghreb and the Sahara started settling first in some of the market centres in the Sahel and then in the Savanna areas. Al-Bakri, a renowned Arabic Scholar and merchant wrote in 1067, that the capital of ancient Ghana was already divided into two parts; about six miles apart, the Muslim traders’ part which had as many as twelve mosques and the King’s part had one mosque for the use of the king’s Muslim visitors. It was these resident Muslim traders who converted the rulers and the principal local town’s people to Islam. Also, according to Kano Chronicles, during the reign of Yaji, the King of Kano from 1349 to 1385, the Wangarawa came from Melle bringing the Mohammedan religion. These examples grew the process of Islamisation or conversion to Islam, as it gathered momentum.

iii. Activities of Muslim Clerics:

Islam also spread into West Africa through the activities of Muslim clerics, marabouts and scholars or mallams. These clerics or learned men founded their own religious centres which attracted students from all parts of the Western Sudan and who on the completion of their studies and training went back to their own homes to win converts. Many of them went on lecture or missionary tours to convert people, while others became advisers to Sudanese Kings on how to become effective rulers. Some clerics devoted a great deal of their time to writing books and instructions on all aspects of Islam for the education and conversion of people or the purification and strengthening of Islam. Some examples of clerics follow:

Ibu Khadija al-Kumi, a Muslim missionary and Abu Ishaq al-Sahili, a poet, scholar and architect from Granada were both invited by Mansa Musa to accompany him on his return from his celebrated pilgrimage in 1324/5. Both of them settled in Mali where they taught Islam. Al-Sahili also designed the great mosque of Timbuktu as well as a magnificent palace for Mansa Musa in the capital of Mali.

Again, the great Mande scholar, Abd Rahman Zaite (now identified as Abd al-Rahman Jakhite) settled in Kano on the invitation of Rumfa, the King of Kano. He built a mosque and introduced the practice of Koran recital and other devotional exercises.

Another brilliant Berber scholar called Abd al-Rahman al-Maghili (1477-78) established his Zawiyaie Islamic school in Tuat in the Sahara, and from there went on a missionary tour of the Western Sudan which lasted from 1492 to 1503. During this tour, he visited Air, Takedda, Kano, Katsina and Gao and preached to both rulers and commoners.

iv. Activities of Rulers:

Islam gained ground in West Africa through the activities of the individual rulers. The rulers of the Western Sudan encouraged the trans-Saharan trade and extended hospitality to both traders and visiting clerics, but perhaps one of the most important ways in which they encouraged acceptance of Islam was through their own conversion. With a Muslim King or ruler it rapidly became a matter of prestige among the aristocracy also to convert to Islam in many kingdoms. Many rulers made considerable efforts to encourage Muslim institutions such as Islamic tax and legal systems or the provision of facilities such as mosques, through the appointment of Muslim officials such as judges and butchers who observe the Islamic code and to lead prayers, celebrating Muslim festival and ordering every town under their control to observe the ritual prayers. The pilgrimages that many of the rulers undertook – such as Mansa Musa and Askia Mohammed — had a considerable spiritual effect increasing their determination both to strengthen and purify Islam and to spread it even further.

v. Holy War:

What is more, another way in which Islam was introduced and spread in West Africa in general and the Western Sudan in particular was the militant jihad, or the waging of holy war against infidels or lukewarm Muslims. This method allowed the third and final stage of the process of Islamisation to reach its climax with the nineteenth-century jihad in the Western Sudan, between Mali and Senegambia and Hausaland in northern Nigeria.

The first jihad in the Western Sudan which has accounts was that waged by the head of the Sudanese confederation. It was Tarsina against the Sudanese people in 1023, soon after his return from the pilgrimage to Mecca. He was killed during these clashes. The second is that of the King of Takrur, War-Ajabbi, before his death in 1040. The third and the best known of these early jihads was the one declared by the Almoravid movement of ancient Ghana between 1048 and 1054 by the scholar, Abdallah Ibn Yasin. Between 1056 and 1070s, the Almoravid conquered the whole area between ancient Ghana and Sijilmasa. By 1087 the Almoravid Empire stretched from the Senegal in the south across the Mediterranean to Spain in the north.

vi. Inter-marriage:

Islam also spread on to West Africa through inter-marriages. The Muslim merchants from North Africa came down settled and married the African women who became Muslims including their children.


(6a)
i. The constitutions enacted during this period were the Clifford Constitution in 1922.

ii. The Richards Constitution in 1946.

iii. The Macpherson Constitution in 1951.

iv. The Lyttleton Constitution in 1954.

v. In 1946 a new constitution was approved by Westminster and promulgated in Nigeria.

(6b)

i. In the executive council, The ministers were not given portfolios. They acted as mere officers of government. They had no power to issue orders to their directors. However, they were collectively responsible for all policy decisions.

ii. There were also criticism, on the creation of unequal status and adoption of two houses of legislature (bicameral in the Northern and Western regions only).

iii. The continued appointment of special members in the House of Representatives, House of assembly and the Electoral college system of election, were some of the serious criticisms.

iv. Even though the 1951 constitution was the result of series of consultations with the various levels of government and educated elites, it received some criticisms from the Nigerian nationalists who saw it as a constitution built on compromise.

v. It could be stated that the 1951 constitution enjoyed wide publicity. Generally the constitution could be seen as constitution that recognized the demands of the people.


(8)
(i) Ethnically based Federal Regions, with uneven size and power:
The first structural weakness which set the First Republic in Nigeria for political crisis was its ethnically- based federal regions and the asymmetry in size and power between them. Upon independence, Nigeria was composed of three federating regions: Northern, Eastern and Western regions. (Later in 1963 a new region, the Mid-West, was carved out of the West following a crisis in that region). Each of the regions was dominated by one of the country’s three largest ethnic groups: Hausa-Fulani in the North, Yoruba in the West and Igbo in the East. This arrangement presided over by the dominant ethnic groups placed minorities at a considerable disadvantage in the competition for jobs and resources at the regional level.

(ii) Ethno-Regional Political Parties:
The second structural weakness which afflicted the First Republic was the emotive association between political party and ethno- regional identity. This meant politics largely “revolved around ethnic-based regional…parties”. Reflecting the tripodal ethnic balance, three parties bestrode the political scene like titans and thus shaped the destiny of the First Republic: Northern People’s Congress (NPC), the Action Group (AG), and the National Council of Nigerian Citizens (NCNC). All three parties originally emerged out of ethno-cultural associations: NPC from Jam’iyar Mutanen Arewa (Association of Peoples of the North) AG from Egbe omo Oduduwa (Society for the Descendants of Oduduwa.

(iii) The political alignment which formed after the 1959 election:
It can be argued that the political constellation which emerged after the 1959 election was the most potent of the young republic’s structural weaknesses. It had huge impacts on the stability of the soon to be an independent nation. The North-South governing coalition between the NPC and the NCNC, variously described as “unnatural”, a coalition of “strange bedfellows”, only accentuated the republic’s structural imbalances. On immediate observations, it was certainly a partnership of unequal – with the NPC being by far the more powerful of the two governing parties. This meant the NCNC was always acutely sensitive to the tenuousness of its share of power.

(iv) The fear of ethnic domination:
The last and deepest of the structural weaknesses was the fear of ethnic domination which pervaded the politics of the First Republic. The Yorubas and Igbos in the two southern regions feared that the Hausa-Fulanis would use the North’s demographic preponderance to perpetuate northern hegemony and monopolise federal resources for their region; Hausa-Fulanis, in turn, feared that in an open contest, the Yorubas and Igbos, being the more educated, would dominate the political and economic structures of the federation.

(v) The disintegration of the AG, 1962-63:
The collapse of the AG’s political power between 1962 and 1963 produced far-reaching effects. The crisis that engulfed the party stemmed from its “staggering defeat” in 1959. It had been ‘relegated’ to the opposition. The NCNC had made impressive inroads into its regional heartland, securing for itself 21 seats in the AG’s political turf by exploiting minority discontent within the Western Region.

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