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 or 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. It points to the failings of man, especially, when they are not related by blood to a victim who may desire their   supports or empathy when they are needed most. The central message here is that, when cases get to a worst situation, only your blood relations will be there for you. All the so-called indispensable friends, spouses, colleagues etc., will leave and expect your blood relations to bail you out.

 As a widely-used proverb in Igbo land its source can be from anywhere. It has a universal application and can be used by both genders Furthermore; this is a proverb that has a liberal age ceiling. It is one of the few proverbs in Igbo land that can even be deployed by youths of both sexes etc.

This proverb becomes indispensable when a communicator is driving home the point of the necessity for one to always align with his or her blood relations all the time. Literally, the proverb says, it is when the corps of a family member begins to decompose and putrefies, that the real companions—the blood relations would  be known.

Lessons of the Proverb: (1) There is need for one to always remember he belongs to a household. It is imperative therefore that he must desist from actions, engagements or behaviors that would alienate him from his root and family members. (2) It is when cases that troubles one come to a head that he would realized most friends, associates colleagues etc., are fair-weather friends. Finally, the theme of this proverb can be summed up in the following maxim: “Blood is thicker than water.” 

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.

Boniface Alanwoko