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 geared towards enhancing Igbo linguistic as it correlates the notions of the communication. To an Igbo, a proficiency in the language is a virtue; however,   deploying 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 communicating progresses to a level, only surpassed where the use of fables/allegories/stories in Igbo communications are involved. The need to understand and appreciate the use of Igbo proverbs when communicating is exemplified by the  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 proveb put to him is a 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 bounds. That is, there are rules guiding the use of each proverb. However, unlike in the use of other languages, especially, the non- Negroid ones, certain observations and adherence must be followed.  This is because the catchphrase in Igbo that Ilu Anaghi Asọ Anya (a proverb does not fear circumstances) is a misleading one in certain cases. For example, it is unacceptable, for an Igbo man, no matter his status or age, to use a proverb, especially, one that is derigatory to females and their genitals in a gathering where his mother is present.

Furthermore, while fables/allegories/stories are a kind of fixed expressions, proverbs can be intuitively created and injected into a speech to suit a point or a narrative by a pundit, and if that proverb is apt, it could gain acceptancy and becomes a tool that can be deployed to further aestheticism in Igbo communication.

Therefore, the above proverb, an affirmative  one meant to  evince courage and   unflinching  determination is both advisory and declarative. It falls within the exclusive range of proverbs that are not widely used. It appears to have originated from Owerri sub-cultural area where it is widely used. Its usage falls   within the rank of elderly men. 

Purpose: The main purposeof this proverb is to banish fear. It enjoins people who are victims or embarking on a venture to make a determination of accomplishing a task that has become a necessity.

Secondly, it is a proverb that is deployed when a man who is a victim or being challenged wants his kinsmen to note that whatever, the circumstance, he would tackle and defeat the problem. Because the Igbo do not like their womenfolk to be belligerent, the proverb would be seen as an antisocial outburst from any woman as it could be interpreted as a challenge being posed by a woman by the men. Consequently, it is among Igbo proverbs that excludes women and youth’s from using.     

Lessons from the Proverb:  (1) The proverb painted a scenario of “No Surrender, No retreat.” That is, whatever happens one must accomplish a necessary task. The grass cutter is a rodent that survives on a meal of grass/canes. It must eat daily to remain healthy and alive. Therefore, if the only surviving one in an enclave perceives a danger that may have caused the deaths of its colleagues, that would not stop it from going out to cut and eat grass/canes (2) In the same vein, the proverb, espouses the idea of one finding courage to confront an issue/evil that is a threat to him or her.

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 an 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; such reviews, additions etc., would be at no additional cost to the subsciber.

Boniface Alanwoko