IGBOZURUOKE MEDIA

The Igbo language is a means of communication and an integral part of Igbo culture. When proverbs are deployed to communicate in Igbo language, it is to enhance Igbo linguistic by exemplifying the logic in the communication. For an Igbo, speaking the language well, is a virtue but employing notable Igbo proverbs to clarify or support a point is spectacular

Consequently, the use of Igbo proverbs in speeches is a testimony that the speaker has mastered the use of Igbo linguistic to communicate effectively and aesthetically. Since the mastery and use of any language is enviable, the addition of Igbo proverbs when marshalling a point in speeches places the communicator at a higher level surpassed only by those who use fables/allegories/stories to support their speeches in Igbo communications. Thus, the need to understand and appreciate the use of Igbo proverbs when communicating is amplified by this  maxim: Onye atụrụ illulu/ilu, kowara ya, ego ejiri luọ nneya furu ọhia,  (wich means, the bride price of a mother, whose son cannot  decipher an Igbo proverb put to him, is a complete waste.)  

Like in the use of other languages, to inject proverbs when making use of Igbo language, demands caution. First, the use of Igbo proverbs is age, gender, place and time bound. That is, there are rules guiding the use of each proverb. Furthermore, unlike in the use of other languages, especially, the non- Negroid ones, certain observations and adherence must also be followed once, the infusion of Igbo proverbs occure. This is because the catchphrase in Igbo that Ilu Anaghi Asọ Anya (a proverb does not fear circumstances) is misleading in certain cases.

Similarly, one who is deploying Igbo proverbs to enhance a speech must exercise caution to avoid being infelicitous in his or her presentation.  For example, it is almost a taboo, for an Igbo man, no matter his status or age, to use a proverb that is derogatory to females’ genitals at a gathering where his mother is present. Equally, no matter the age or highly placed a woman may be, she could only use certain proverbs in the midst of men who are far below her age those that are her children.

Second, unlike in the application of fables/allegories/stories; proverbs can be intuitively created to suit a point or a narrative while making a speech by a pundit, and if the proverb is apt, it could gain acceptance and becomes a tool.

Therefore, the above proverb, is a declarative one that points to the inequities and failings of man. It is a widely used proverb in Igbo land that supports the fact that the covetousness of a kinsman is a danger to conscientiousness, unity, comradeship and collaborative endeavours. It is a proverb that warns Indi Igbo against the overstretching of the principle of egalitarianism, a system that promotes individual endeavours a craving for wealth and greatness without conscience.

 Its provenance may likely be from the Owerri sub-cultural zone since it is widely used in that area. The usage falls within the range of adult-male age groups as it is a severe proverb that doesn’t suit a female usage. Instructively, it is a proverb that becomes effective when a communicator is dwelling on matters that preaches patience, empathy, brotherhood and human considerations rather than self-centeredness and craves for greatness.

In Igbo cosmology, Umunna bu ike, means solidarity is strength. Consequently, the umunna, kinsmen and kindred connotes brotherhood or fraternity that drives Igbo traditional fellowship where obstacle that threatens a member of a community or the community in general could easily be surmounted. The proverb sounds a warning that once covetousness sets in, the principle of fellowship will evaporate as members would desire the demise of their kinsmen so that they could take over the decease’s property or inherit his wife.

The proverb is deployed when a speaker is marshalling points meant to discourage greed, avarice, covetousness and engagements that can destroy unity, and group endeavours etc.

Purpose: The purposeof this proverb is to caution ambitious youngsters or kinsmen to reign in their inordinate ambitions and support communal efforts and wellbeing. 

Notification: Like the Igbo would say: “Amamihie bu oke ọhia, anaghi amacha n’ya amacha” (Knowledge is an infinity that cannot be exhausted)

In view of this, we concede that this article may be circumscibed in some aspects,  therefore, we implore  our readers who have what may be needed to further consummate our presentation, to cantact the editor for any inclusion,  after appropriate verifications and attributions  must have been made.

 To our subscibers, we state that this article is subject to review at any time new facts necessary to enhance its credibility emerge

Boniface Alanwoko