THE CATALYST

If your history books or your technology data stacks only start at a certain century, you aren't learning history—you're just inheriting an interruption. 🌍

Right now, the global conversation around Artificial Intelligence is heavily concentrated in Silicon Valley. But what does this massive technological shift mean for cultures and communities that didn't build it?

From image-generation algorithms that over-index on Western aesthetics to language models that flatten indigenous vocabulary, we risk trading our deep cultural diversity for cheap technological convenience.

My latest essay explores why we need to slow down, ask the heavy questions, and ensure we are not creating a future we would never actually choose.

🔗 𝐂𝐥𝐢𝐜𝐤 𝐭𝐡𝐞 𝐥𝐢𝐧𝐤 𝐛𝐞𝐥𝐨𝐰 𝐭𝐨 𝐝𝐢𝐯𝐞 𝐢𝐧𝐭𝐨 𝐭𝐡𝐞 𝐟𝐮𝐥𝐥 𝐩𝐢𝐞𝐜𝐞: https://www.thecatalyst.world/essays/the-future-we-didnt-choose-why-questioning-matters

What are your biggest concerns or hopes regarding AI and your own community? Let's discuss below! 👇

Also Nation, not Tribe 😊

Igbo, Not Ibo: Correcting a Colonial Mispronunciation

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The correct name of our people, our language, and our culture is ‘Igbo.’ Anything else—Ibo, Ebo, Eboe—is a distortion introduced during the colonial period.

These misnamings were not born out of scholarship, but out of the inability of colonial administrators and early European writers to pronounce the consonant cluster ‘gb’, which is central to the Igbo language.

In Igbo orthography, the letter combination ‘gb’ is a unique sound, a voiced labiovelar stop, that has no direct equivalent in English.

Struggling with this sound, colonial recorders simplified it to “b” or “bo,” and so “Igbo” became “Ibo” in their texts.

Variants like ‘Ebo’ or ‘Eboe’ also appeared in missionary records and colonial documents. Yet, all of these point back to the same people who have always called themselves ‘Ndị Igbo’.

Historical evidence underscores this. For instance, in Olaudah Equiano’s famous 1789 autobiography, he identified himself as “an Eboe,” reflecting the European spelling conventions of the time. But his own words reveal that he came from the ‘Igbo’ people, whose language and culture he describes in detail.

Over time, these colonial spellings hardened in maps, government records, archives and evn literatures, but they never replaced the authentic name used by the people themselves.

It is important to be clear: ‘Igbo is not just the correct spelling—it is the true name. As onye Igbo, you know this in how you pronouce it. Asụsụ Igbo is a tonal language, not atonal like English.

Names carry identity, dignity, and worldview. It is Igbo. While we cannot disregard literatures that made these mistake, it is important to know what is right and right the mistake from today .

Accepting to keep calling or writing it as “Ibo” is to continue a colonial error that erases the sound, rhythm, and integrity of the Igbo language.

Today, scholars and cultural custodians are making efforts to restoring some of these errors from the past in writings, teaching, and public discourse. Help to contribute to this and not always run to the argumentative corner.

Language is power. To say ‘Igbo’ is to affirm history, reject distortion, and honor the resilience of a people whose voices were once miswritten but never silenced.

It is IGBO

Daalụnụ.

(C) Amarachi Attamah

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