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 person, 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 are 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 etc., to support their speeches in Igbo communications. Thus, the need to understand and appreciate the use of Igbo proverbs when communicating, is amplified by these maxims: (1) Ilu bu nmanu Ndi Igbo ji eri okwu (Which means, a proverb is a recipe for good communications in Igbo language) (2) Onye atụrụ illulu/ilu, kowara ya, ego ejiri luọ nneya furu ọhia, (which means, the bride price of an Igbo 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 adherences must also be followed once, the infusion of Igbo proverbs occur. This is because the catchphrase in Igbo that Ilu Anaghi Asọ Anya (a proverb does not fear circumstances) can be misleading in certain cases.

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 or those that are her children.

Similarly, one who is deploying Igbo proverbs to enhance a speech must exercise caution to avoid being infelicitous. It is important for one to be conscious of his or her environment when applying certain proverbs. If a proverb, directly or indirectly denigrates, praises or points to an object present where a speech is being made, it may be misconstrued as an attack, insult or a case of sycophancy. For example, if a proverb that relates to amputation is made where a person with an amputated limb is present; the proverb could be misinterpreted as an insult, unless the person or object is the subject of that discussion.

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, a declarative one, points to the type of emotion that can follow an action. It speaks of the agony one could experience when he or she is being degraded or debased. The proverb which is about a family of monkeys wailing when a huge tree—their home—is being destroyed symbolizes the emotional torture a person or people go through, when they are losing or being denied a critical belonging. The proverb also fits the philosophy of one being conscious of preserving others’ life, their homes and well-being in relation to human engagements.  

It is a proverb that is widely used in the Owerri sub-cultural zone. In fact, the word Umu enwe ana egweji is peculiar to Ngor-Okpala, a sub-cultural zone of Owerri’s dialect. It is gender friendly but age bound since Igbo proverbs are age restricted.

Lessons of the Proverb: (1) The acts or ambitions of one person could be jeopardy to another. (2) In creation, the abilities or opportunities of some beings have been programmed with limitations that leave powers to improve or degrade their well being in the hands of others. Consequently, it is important for creatures like humans who are endowed with all attributes to always consider the well-being of other creature when planning, acting or undertaking certain projects. For example, this proverb is apt for jarring our conscience about the destructive acts of the humans in relation to environmental degradations. Most importantly, it is a proverb that sounds a warning of a misfortune that could arise if certain precautions are not taken in readiness to counter or mitigate some human acts.

Boniface Alanwoko