TONGA PROVERBS FROM MALAWI

David K. Mphande

The author grants permission to download and/or print this book,

in whole or in part, for any non-commercial use

as long as the copyright notice is included and the text is unchanged.

PROVERBS FOR PREACHING AND TEACHING SERIES

Series Editor, Joshua N. Kudadjie

Vol. 1: Ga Proverbs from Ghana, Joshua N. Kudadjie

Vol. 2: Bassa Proverbs from Liberia, Abba Karnga

Vol. 3: Tonga Proverbs from Malawi, David K. Mphande

The series was begun as part of the African Proverbs Project, 1993-1997,

with assistance from The Pew Charitable Trusts, Philadelphia, USA

The Tonga Proverbs book was published in the local Tonga language by __________ and may be ordered from _________________[SN1] .

Table of Contents

Foreword.... 3

Acknowledgements............. 5

Series Introduction. 6

A. General Features of African Proverbs 6

B. Source and Authority 6

C. Scope and Content 7

D. Context and Use..... 8

E. African Proverbs and the Mission of the Church 9

Part I: A Christian Framework for Using Tonga Proverbs (Nthanthi/Vituwu).............. 10

1. The Lakeside Tonga People and Their Language 10

A. Their Origin and Connections 10

B. Their Habitat 11

C. Venues for Moral Instruction 12

D. Forms and Nature of Tonga Literature 12

E. Emphases of Tonga Proverbs 12

1. The Defenceless People Who Need Protection............ 13

2. On Unity and Cooperation....... 13

3. On Conflict in Families or Community......... 13

4. On the Concept of Wrong and Retribution......... 13

5. On God’s Providence and Care............ 13

F. Conclusion... 14

2. Emphases of Biblical Proverbs 15

A. Introduction 15

B. The Sources of Biblical Proverbs 15

C. The Form, Structure and Style of Biblical Proverbs 16

D. Purpose of the Proverbs 16

E. The Most Emphasized Themes 17

1. God 17

2. The Fool.... 17

3. Various Warnings............ 18

4. Wisdom............ 19

5. Friends and Good Neighbours........ 19

6. Words............ 19

7. The Family 20

8. Life and Death. 20

9. The Kingdom of God 21

A. Towards the Use of Tonga Proverbs for Inculturation of the Gospel 23

1. Division and Conflicts............ 23

2. Generosity/Kindness.......... 23

3. Justice and Friendship......... 23

4. Good and Evil 24

5. The Providence of God............ 24

B. What the Gospel Corrects or Replaces 24

C. Conclusion... 24

4. Suggestions for Further Study and Reflection 25

A. Revaluing Our Tonga Heritage 25

B. Possible Objections To Using African Proverbs in the Church. 26

C. Responses to the Objections 26

D. Advantages in Using Proverbs 27

E. Suggestions for Further Study and Follow-Up 27

Part II: The Proverbs.... 29

5. 200 Annotated Tonga Proverbs for Preaching and Teaching............. 29

Bibliography............... 104

Index A: By Scripture Reference 105

Index B: By Occasion or Purpose of Use............... 109

Index C: By Theological Topic....... 110

Appendix A: 116 Other Tonga Proverbs for Study and Application 111

Appendix B: Note on the African Proverbs Project.... 121

Foreword

The Proverbs for Preaching and Teaching Series is one facet of the many-sided African Proverbs Project (see Appendix B), an international, interdisciplinary effort to promote the collection, study and publication of proverbs. Proverbs are an endangered heritage of African peoples, under increasing threat from Western influences including Western education.

The Project was organized to find and encourage the people who already working to preserve and promote African proverbs as well as to recruit additional people to blaze some new trails in proverb study and use. The Proverbs for Preaching and Teaching Series is one of these new trails, perhaps the most promising one. Rev. Joshua Kudadjie of Ghana, Rev. Abba Karnga of Liberia and Rev. David Mphande, all with long experience in preaching and religious education, were recruited to pioneer the way by producing annotated proverb collections in their own languages.

Many other African proverb collections have been written and a few of these, such as William Lane’s 50 Proverbs: Traditional and Christian Wisdom, used a somewhat similar design that showed how the heritage of traditional proverbs can be adapted for Christian use. However, as far as we know these are the first proverb books specifically designed both as textbooks for pastoral training centers and as resource books for pastors and other church educators.

Though the grant-funded period of our Project ended in 1997, the ripple effects of these books may spread out in many ways in years to come. For example, faculty who use the textbooks in their local language could supplement them with proverbs and notes of their own, or they could require each graduating student to submit five or ten more proverbs with notes and explanations. These additional proverbs could be published in booklet form as a gift of the graduating class to the entire church or serially in a church paper or be adapted for use on radio.

For examination purposes, faculty could set ten proverbs and require students to write short essays on two or three of them, showing how they would use these proverbs in preaching. Conversely, faculty could set a Scripture passage and ask students to write down and explain proverbs which could be used when preaching on it. By such methods they would be training a new generation to draw on their own cultural resources instead of merely on Western theological textbooks.

Another possibility is that the English translations of these three books may serve as an inspiration and model for other African writers working in their own languages. Whether they follow the pattern of this series precisely or adapt it to fit better in their own situations, they would be doing a great service to the Church. They are helping Christians work out a Christ-pleasing way of relating the new gospel to the old traditions.

Still another great possibility for the books is for use by black pastors in the Caribbean, North America and Europe. The books enable these pastors to tap ancient African wisdom and profit from the devotional reflections of current African writers as they prepare sermons for people interested in the world from which their forebears were uprooted.

The books might even enlighten a few whites in the West. As a white American who lived in Africa long enough to learn an African language (Sesotho), let me say that African wisdom has not yet received the respect it deserves in the West. If we ask where Africa has influenced current American culture, the common answer would be in the areas of popular music and professional sports not in the area of thought and wisdom.

It is not that Africa has no intellectual contribution to make to the world – far from it. The problem is that the West has not yet learned to recognize deep wisdom in the form of concrete proverbs rather than abstract philosophical treatises. Will whites begin to recognize brilliant, deep wisdom in proverbs by reading these books? One hopes so but even if they do not, it is not a criticism of the books or the writers. The books will rightly be judged by their impact on Africans and people of African heritage.

News about these and other developments in this field is available on the Internet at www.afriprov.org, a web site run from Tanzania and Kenya to promote attention to African proverbs and stories. Much of God’s wisdom and guidance for Africans has been given to them in the form of proverbs, and those who are interested in passing God’s word to the next generation should not despise or neglect these gifts. As the Akan proverb says, “You do not point to the ruins of your father’s village with the left hand.”

Stan Nussbaum, Coordinator

African Proverbs Project

Acknowledgements

For a number of years I have had an interest in oral tradition and related problems, although I am not a specialist. In October, 1995, I was fortunate enough to attend a Symposium on the “African Proverb in the Twenty-First Century”, held at the University of South Africa (UNISA), in Pretoria. There, I was asked to participate in the Africa Proverbs Project as one of the writers of the proverbs for teaching and preaching, based on the “Lakeside Tonga” oral literature.

First, I must thank Rev. Dr. Stanley Nussbaum (Coordinator) and Rev. Joshua Kudadjie (Editor), and of course all the members of the African Proverbs Project Committee, for willingly accepting me to be one of the writers in this very challenging and important activity. I also thank The Pew Charitable Trusts in Philadelphia who provided the funds that made it possible for me to write and publish this book.

I realised that this task needed much patience, as the Tonga proverb would say, “Kuwona maso gha Nkhono nkhudeka” (If you want to see a snail’s eyes, you need to be patient). The saying is true. It needed much patience for me to go round the Tonga villages to come up with a normative anthology of these proverbs through interviews. Thus, the process in producing the proverbs was a complex one, checking while listening to original tapes, reading through the transcripts, marking the important proverbs, translating them into English, arranging them in their alphabetical order. In fact, the whole process of analysing was not an easy task.

Since the Tonga say, “Chikumbu chimoza kuti chituswa nyinda cha” (One thumb does not squash a louse), I further asked a number of trustworthy friends to discuss with them the meanings of some of the proverbs. These resource persons include: Messrs. Kanyama Chiwiwi Mwasi (T/A, Chiwiwi II); Richard Godfrey Chiya Phiri; Bright Zgawowa Mphande; John Chikuse Chirwa (late); Goldon Nyirenda; Sam Kandodo Banda (MP); T.C. Katenga Kaunda; Mr. Stack Banda; Chief Manchindwi (VH); STA, Chief Malanda; Chief Malenga Mzoma (T/A); Chief Fuka-Mapile (T/A); Chief Msundu (GVH); Chief Chivuta (GVH); Mrs. Annisty Kamanga; Miss Maria Banda; Mrs. Martha Nyirenda; Miss Lini Nyamanda (VH); Rev. Wesley Manda; Rev. Charles Blackmore Banda (late); Rev. Flywel Chimwembe Mwale and William Mand, who also very kindly edited the Tonga proverbs. To all these I say, “Mugonenge kutali ndi Moto” (Keep away from fire, and thank you). For the two resources persons who passed away after my field work, I say, “Chiuta wasunge Mizimu yinu” (May God keep your souls).

Dr. Dan Chimwenje, Director of Malawi Institute of Education deserves grateful acknowledgment for kindly releasing me both to attend the Symposium in Pretoria where I was exposed to this precious work and also for giving me some time to visit the field in order to collect this material.

I dedicate this book to Mary, my own wife who tirelessly typed these manuscripts, and our children for their patience, understanding and cooperation. Also to my late father and mother for their unceasing love and care during my boyhood, who through the filter of folktales, legends, proverbs and riddles helped to lay the foundations for my endeavour to explore our African way of life.

I thank the Almighty God that I have been able to participate in this noble task, in order to preserve our Tonga cultural heritage. If something has been done in a hurry or omitted from this book, it is my fault.

Rev. David Kapanyela Mphande Dip. Th; B. Th; M. Th.; Ph.D.

Zomba, Malawi, March 2001

Series Introduction

Joshua N. Kudadjie, Series Editor

The people of every race or culture have their own modes of communicating among themselves. Some of these modes are the song, art, sculpture, and drumming. But by far the most commonly used mode is verbal language. There are different forms of verbal language; for instance, common language, idiom, secret or esoteric language, and the proverb. This book is concerned with one class of proverbs: traditional African proverbs.

A. General Features of African Proverbs

Much of the language and thought of Africans are expressed in proverbs. In many ways, African traditional proverbs are just like those of the people of other cultures and races. Like others, African proverbs are short sayings which contain the wisdom and experiences of the people of old. Although there are also long proverbs—which look more like short stories or poems—the overwhelming majority of African proverbs are short, pithy statements.

African proverbs usually have two meanings: the literal or primary meaning, and the deeper or real meaning. The real meaning of African proverbs is not always apparent. This is precisely why they are called proverbs. For instance, the Ghanaian Akan, Dangme and Ga expressions for “to cite a proverb,” bu abe, means “to bend,” “curve,” or “twist words,” to make them complicated. Similarly, the Lugbara (Uganda) term that is used to designate proverbs, e’yo obeza, literally means “mixed words,” “twisted speech” or “indirect talk.” The meaning of a proverb is not fixed, and so it can be modified. The user is free to reconstruct a proverb in order to make it appropriate in the particular context in which it is being used. To modify a proverb, one may delete, paraphrase, elaborate or transfer elements in it. The hearer must be witty to interpret and grasp the meaning of a proverb.

Another important feature of African proverbs is that for a proverb to be appropriate when cited, the situation depicted in the primary meaning as well as its deeper meaning must match that of the context and situation to which it is being applied. Take, for instance, the Bassa proverb: “An elder knows where to locate a crab’s heart.” The proverb is pointing to difficult and complex problems whose solution can hardly be imagined. They are like a crab’s heart which can hardly be located. Yet in both cases an elder has the solution: from his store of knowledge and experience he can locate a crab’s heart; and from his experience and wisdom, coupled with patience and careful scrutiny, he can get to the root of a complex problem and offer solutions. This characteristic of the African proverb and its application calls for a technique that comes with long periods of training and practice, whether formal or informal. Similarly, to understand a proverb correctly is also a task, and calls for discernment; for those who hear the proverbs do not always understand them. This is because the truths and advice expressed in the proverbs are not always stated in plain common language but rather in figures of speech, metaphors and images. Sometimes, things that are alike or opposites are compared and contrasted. One needs to reason and use the imagination in order to get their real meaning.

B. Source and Authority

In Africa, proverbs are not usually ascribed to any particular individuals, but collectively to the ancestors, the wise men and women of old. In most cases, it is not known who composed a particular proverb. But whether known or not, all proverbs are credited to the elders of old, even if a particular composer is still alive. In many African societies, when a proverb is cited, it is preceded with a statement like, “So said the elders....” This may be a way of according proverbs authority. It is also a way of saying that all the people own the proverbs, and that they contain experience, wisdom, and valid counsel which are to be acknowledged by all. Thus, the collective thought, beliefs, and values of an African people can be discerned from their proverbs.

C. Scope and Content

There are thousands, perhaps millions, of African proverbs. New ones are still composed, and old ones are adapted or given new meanings to suit new situations. Anyone who is ingenious—that is, one who is creative, observant and has the ability to reflect and deduce a moral lesson from common happenings—can compose a proverb.

African proverbs contain observations gathered from common everyday events and experiences concerning the nature, life and behaviour of human beings as well as those of animals, birds, plants, and other natural objects; and even supernatural objects and beings. Some of the proverbial sayings are statements of historical facts about the people, while others contain information about their culture. For instance, the Ewe proverb, “When Nôtsie chief sends you to war, you yourself have to find a way of hiding from your enemies,” tells of events in their history some 600 years ago when many Ewes lost their lives in wars that they fought for the chief of Nôtsie (an ancient walled city situated in present-day Togo). A great number of them express their philosophical thoughts, religious beliefs and values. The Akan proverbial saying that “God pounds fufu for the one-handed person” is a theological statement of their experience of God’s provision, loving kindness and gracious dealings with humankind.

Other proverbs reflect the social structure of traditional African societies. For example, there are proverbs that suggest how to deal with elders, children, a spouse and so on, and there are some which indicate the position and role of various members of the society. The Ga proverb: “When a woman rears a goat, it is a man who slaughters it,” shows the position and role of the woman in Ga traditional society as a subordinate but indispensable companion and partner of the man. Similarly, the Dangme proverb “The stream side drinking gourd does not make one die of thirst” (i.e., it saves one from dying of thirst), shows the importance of women in the created order; for it means that a man who has a wife at home will not die of hunger. At a deeper level, it means that a man finds his complement, his fulfillment in woman, a wife.

A close look at African traditional proverbial sayings shows clearly that the main concerns expressed in the proverbs relate to every aspect of human life. The ultimate purpose of the proverbs is to teach wisdom and moral lessons. Thus they contain, and are used to convey, moral lessons and advice on how to live a good and prosperous life.

The proverbs touch on all conditions of life: wealth and poverty, health and sickness, joy and sorrow; occupations: farming, hunting, fishing, building, trading, and so on; and other kinds of activity: healing, cooking, walking, sleeping, marriage, childbearing, upbringing, etc. There are proverbs which speak about and to all manner of people: kings and citizens, nobles and slaves, women and men, children and adults, apprentices and master craftsmen, and so on.

African proverbs contain observations and good counsel against undesirable vices like anger, backbiting, greed, ingratitude, laziness, lying, pride, procrastination, selfishness, stealing and so forth. The Ugandan proverb, “Anger killed a mother cow,” warns against anger, while the South African proverb, “Horns which are put on do not stick properly,” condemns hypocrisy and arrogance. Many other proverbs also praise and advise people to cultivate virtues that promote progress and ensure well-being; as for instance, circumspection, co‑operation, gratitude, humility, patience, perseverance, prudence, respect and unity. The Igbo proverbs, “The palm wine tapper does not say everything he sees from the top of the palm tree,” and “If the mouth says the head should be beheaded, when it is beheaded, the mouth follows it,” both teach prudence and the need not to speak just anyhow or say everything one sees or knows.

D. Context and Use

In traditional African society, one can hardly hear anyone speak a few sentences without citing a proverb. For the initiated, the citing of proverbs comes naturally without any conscious or special effort. This is as true during ordinary conversation as during formal and solemn discourse. However, proverbs tend to be more purposely cited during serious or formal discourse, such as during proceedings of the council of elders, a chief’s court, an arbitration, family meetings, or during exhortations on how to live a morally good life.

A cursory examination may suggest that some proverbs contradict others. For example, some proverbs counsel self‑reliance, while others counsel community effort. The truth, however, is that in their own contexts and particular situations, each is apt. In real life situations, too, there are paradoxes and apparent contradictions. For instance, in certain situations, the best thing to do is to be silent, while in others, speaking out is the wise thing to do. Thus, although silence and speaking out may appear conflicting when put together, in the appropriate contexts, each is positive. It is no wonder, then, that since proverbs relate to real life situations, they sometimes seem to conflict with each other; but they are only apparent and not real contradictions. This fact underscores the need to use proverbs in the right context and appropriate situation.

It is also important to note that one proverb can have several meanings and can, therefore, be applied to different situations. For instance, the Ga proverb, “If you want to send a message to God, tell it to the wind,” can be used in different situations: to teach that God is everywhere; to teach one the correct Ga procedure that if you want to see the chief, you must first see the linguist; or to advise that if you have a bothersome matter that you cannot speak out, you have to tell it to those who can pass it on.

On the other hand, in some cases, many different proverbs teach the same moral lesson, and can, thus, be used for emphasis. The Ga people say: “A kitchen that leaks (or a shed in ruins) is better than a thicket.” The Ewe have a proverb which says, “Even a good‑for-nothing fellow can carry a pot of palm wine to the funeral.” The Dangme say: “Mud-water also can be used to quench fire.” All these proverbs teach the same moral lesson, namely, that every person is of some use; therefore, everyone should be given due regard, and people should have a sense of their own worth and be contented with what they are.

African proverbs can be used for several purposes. They can be used for the linguistic analysis of a particular language or dialect. Historical information as well as the thought, customs, beliefs and values of a society can also be obtained through their proverbs. Besides, African proverbs are a literary device used to embellish speech. This is because many of the idioms of an African language are embedded in its proverbs. As it were, African proverbs are used as sweeteners to communicate effectively. As one Ga writer (E.A. Nee-Adjabeng Ankra) put it, speaking without citing proverbs is like eating soup that has no salt in it. Proverbs are cited to confirm, reinforce or modify a statement; or to heighten and attract attention to a point or message; or simply to summarize a speech. Sometimes, too, they are used to communicate a fact or opinion which it might be impolite or even offensive to state in direct speech or plain language. They are also used to make people appreciate speech, or facilitate understanding, and lead to conviction. As one Yoruba observation has it: “ A proverb is the horse which can carry one swiftly to the discovery of ideas.”

Although all these uses are important, they are, in fact, means to an end. The ultimate purpose of proverbs is to impart wisdom; teach good moral and social values; warn against foolish acts; provide a guide to good conduct; and to influence people’s conduct and help them to succeed in life.

E. African Proverbs and the Mission of the Church

African proverbs can be extremely useful and effective for all these purposes, particularly as a tool for teaching moral and social values, and how to conduct oneself successfully in the business of life. They are short and not easily forgettable. They are also popular for their humour. Moreover, they provoke vivid images in the mind, such that things that are otherwise abstract and difficult to grasp become relatively easy to understand.

Proverbs have the power to change people’s conduct, because the truths portrayed in them are so plain and unchallengeable that those who understand the morals and advice they contain, feel compelled to conduct their lives in the manner prescribed in the proverbs by the wise elders of old.

It cannot be doubted that desiring to live the good life is not enough, for one can know and even will to do good, and still be unable to do it (see Romans 7:14-25). It is those who accept the gospel of Jesus Christ and have the Holy Spirit in them who have power to do the good. Yet, it is important to note that Jesus Christ who brought this new power to work from within a person, himself also used the method of influencing people from the outside by appealing to their minds and hearts through teaching. In doing this, he used stories and proverbial sayings. There can be no doubt, then, that the present-day Church may attain its goal (which is to make all peoples the followers of Christ and teach them to obey what he has commanded), if it encourages the proper use of proverbial sayings. In using these indigenous proverbial sayings, however, the Church must correct and replace what is not so good in them, and add on from the Scriptures what is more excellent.

At this point in Africa’s history when there are cries everywhere for moral and social reform, the use of proverbs in moral education is urgent. The many positive features of African proverbs, such as those cited above, make them most invaluable and unavoidable as instruments of teaching. The Church which has always been interested in people living the morally good life, must use African proverbs even more earnestly, especially in preaching and teaching. Their use will help immensely to teach the truths of many biblical themes and stories, and to affect the moral, social and spiritual lives of the people for the better; for when a proverb is used correctly, it speaks to the intellect, the soul and the heart—that is, to the understanding, the feelings and the will. Over the centuries, African proverbs have successfully done this. They can, thus, be used to great advantage in Christian preaching and teaching.