Anyuak (Ethiopia) Proverb
Beer plays an important role in traditional African societies. Among the Anyuak people in the Gambella Region in Ethiopia it is used during sacrifice for some and at the time of reconciliation feasts for others. It also serves as it does in modern Western societies as a necessary item in social bonding when people get together to have a drink. Among the Anyuak this last use is very common. This proverb uses the way beer is made especially the straining process that separates the grain from the liquid beer to teach a social point. In the traditional use of the proverb the woman who was making beer told the visitor that the beer was hard to strain. Though she had beer, it was not for the uninvited visitor. The meaning is: Don’t get involved in affairs of others if not invited to do so. The point is not to presume to involve yourself in a group not your own unless invited to do so. Culture is about where you stand in relationship to your kin, fellow villagers, and the stranger.
Biblical Parallels
In Mark 7:26, a Syro-Phoenician woman approaches Jesus, the Jewish teacher, with a request that he help her very sick daughter. Jesus’ first response illustrates the cultural restrictions operative between various cultural groups in First Century Palestine. He wished to restrict himself to people of his own cultural traditions. However, the faith of the Syro-Phoenician crossed the boundaries of the different cultures and was the proper invitation for Jesus to involve himself in her life and difficulties.
Often in the gospels it was faith that serves as the invitation to others to cross cultural boundaries. See the Roman centurion in Matthew 8:5: “The centurion replied, 'Sir, I am not worthy to have you under my roof; just give the word and my servant will be cured.’” See the Greek pilgrims wanting to meet Jesus through Philip (John 12:20).
Contemporary
In today’s world we often hear expressions like: the clash of civilizations, ethnic cleansing, North-South divide, developed and developing nations, Muslim and Christians, rich and poor, etc. All these expressions underline the differences we find in our human societies and among all peoples who share the resources of one planet, one home. Boundaries that separate societies and peoples are a fact of human existence. The gift of life is common to all, but expresses itself in varied and diverse ways.
This Anyuak proverb confronts head on the problem of boundaries. It stresses the need for inviting or welcoming the other, the “different,” across lines of demarcation and identity. Invitation brings with it respect and recognition of the other as someone like ourselves. It enables the stranger to participate in our lives as family, almost as one sharing a bloodline with us.
We will drink the beer prepared for others when we are invited to do so. We will involve ourselves in others’ lives when welcomed into their family or social group. To bridge the growing boundaries whether ethnic, religious, socio-economic, educational, political, etc. that separate us within the human family, we must be willing to respect others’ uniqueness and identity and invite them or be invited by them to share the wonderful gift of life we all have received from the Other.
Rev. Richard Baker, M.M.
Maryknoll, NY
USA
Email: rbaker@maryknoll.org
Akan (Ghana,
Ivory Coast
) Proverb
The earliest European missionaries to West Africa used to say "language is the soul of a people." Following that dictum, the earliest missionaries undertook the reduction of various vernaculars to writing. They wrote some of the earliest grammars of the vernacular, published dictionaries of the vernacular, and compiled vernacular proverbs. The curious twist is that they hardly took it to the logical conclusion to develop African theologies in the vernacular with the result that African churches and theologies have been in North Atlantic captivity.
Language is more than syntax and morphology. It is, more importantly, the vehicle of a culture, the code of a people, an index of their identity, their sense of perception and idiom of communication. Proverbs typically distil the memories, art, stories, folktales and experience of people. Indeed, proverbs spruce up and saturate the discourse of the wise in African societies and are marks of leadership because proverbs are distillations of generations of wisdom.
The Akan people of Ghana, constituting some 40% of the population, have the proverbial aberewa, the old woman. In family and community discussion, after considerable palaver they break to consult aberewa, the literal and/or symbolic figure of wise and seasoned wisdom. In the matrilineal family the grandmother has been the one who cares for and advises the younger ones in their development. It is mmusu, a curse, not to respect and venerate the grandmother or grand old woman who symbolizes the continuity and permanence of the family.
Against this background stands this proverb quoted above. A popular way of stating this Akan proverb is The mother feeds the baby daughter before she has teeth, so that the daughter will feed the mother when she loses her teeth. The aberewa looks after the young one. This is a reflection of what normally happens. Even a young mother relies on her mother or grandmother to initiate her into parenthood because she is the sum of experience. So to speak, she is the backbone and anchor of a developing family. She carries that responsibility until the children grow teeth, the symbol of growth. Even when the children have grown, and to change metaphors, have flown out of the nest and the tutelage of the old ladies, they continue as a point of reference.
There is a corollary to the above story, namely the responsibility of the youth to the aberewa, that is, the aged when they have lost their teeth (unable to be self-reliant, not strong and who do not enjoy the vitality of yesteryears).
The proverb thus inculcates Akan epistemology and ontology of the sense of community, mutuality, solidarity and fellowship. In Akan society bad behavior of the young is blamed on the elders because it signals inadequate, if not irresponsible, parenting. On the other hand, young family members become the butt of opprobrium and ridicule for the wretchedness of the elderly.
The foregoing insights then represent praeparatio evangelica for the churches' ecclesiology especially when churches are identified as koinonia/communio. Mutuality. solidarity, partnership, and fellowship characterize the community of the church descended from a common ancestor, this time not just a biological one but the unique great ancestor, Christ and Lord, who constituted the group through the unique sacrifice of the cross at Calvary.
Already the church is depicted as "mother." St. Augustine used his mother Monica as the model mother. But in Akan society it is not any mother but the aberewa. The church as aberewa is as well community-communion which not only nurtures her children in the wisdom of the community-communion, but also socializes the group in interrelatedness and mutuality and fosters a sense of each having a stake because they are descended from one aberewa.
Biblical Parallels
The search for biblical parallels can easily become forced translations. One must be mindful of the separate worldviews at play in the Bible and among the Akan. Hence it is only ideas, or sometimes a partial idea, that can be translated as parallels. So let us identify ideas that relate to the two worlds of the Bible and the Akan.
The respect for the mother figure of aberewa is echoed in the Decalogue: "Honour your … mother" (Exodus 20:12, 15). Conversely, "Whoever curses his father and mother will see the lamp extinguished in the midst of darkness" (Proverbs 20:20). In other words, to turn one's back on the source of one's formation is to deny oneself the source of renewal and head for destruction.
Mutuality of relationships is emphasized in both traditions. For example, Jesus castigated those who dared to allow religious obligations to be reason for opting out of their obligations to their parents. Thus Matthew 15:3-6: "Why do you break God's command for the sake of your traditions? For God commanded: 'Do your duty to your father and your mother.'"
The aberewa, as the rallying point of the family, receives some echoes of Jesus' harsh statement regarding "rebellious" Jerusalem. "Jerusalem, Jerusalem! How often would I have gathered your children together, just as a hen gathers her chicks under her wings, but you refused!" (Matthew 23:27/Luke 13:34). God is like the aberewa who is the focus of identification of God's people. Security is found only under the wings of Mother God.
Lamentations 2:12 is of particular interest to us. Against the background of the destruction and horrors of the calamity of the 6th century B.C, the people recognized they deserved punishment for their constant rejection of the warnings of God. In this context of the second lamentation, the people now cry out to their mothers: "Where is the bread and wine?" As they faint like the wounded in the streets and public squares, as their lives ebb away in their mothers' arms." The mother figure remains the point of reference and ultimate security after the delinquency of the people of God.
Contemporary
There is an important lesson: no condition is permanent. Today the churches of Africa, Asia, Pacific, and Latin America are designated as the younger churches, while the churches of yesteryears have lost their teeth, drive, energy etc. The older churches of Europe have lost their teeth. Evidence: empty churches.
But before the churches of the North Atlantic became the heartlands of Christianity, there had been a seemingly vibrant church in Roman North Africa which produced such influential leaders as Cyprian of Carthage and Augustine of Hippo Regius, not to mention those who incurred the displeasure of the church like Tertullian, Donatus, etc. That church, too, lost its teeth. Dare we remind each other that the life of the churches has been decumanus fluctus, like the ebb and flow of a river?
How do we prepare ourselves for when we naturally grow old and lose our teeth? One important way concerns the ecumenical imperative. The twentieth century has been described as the ecumenical century, with such promontories as the Edinburgh Conference on World Mission (1910), the Encyclical of the Ecumenical Patriarchate, Vatican II, etc. In the context of the ecumenical movement, the church has been rediscovered as koinonia. In that rediscovery, the church is like aberewa.
This raises certain questions for consideration today: How does the church live the life of sharing and caring for one other? How and what may the so-called younger churches contribute to the life of renewal and the transformation of the older churches? The younger churches (of Africa, Asia, Pacific and Latin America) are now the vibrant part. They owe it to the so-called mother churches (of Europe and North America) to share insights, so that together they may be renewed and transformed. This is an opportunity for mutual revitalization.
John S. Pobee
P. O. Box 48
Korle Bu, Accra
Ghana
Email: marpobee@hotmail.com
Sukuma ( Tanzania) Proverb
An inspiring Sukuma proverb in Tanzania on sacrifice and self-denial is The hen with baby chicks doesn't swallow the worm. Its main theme is "Parental Care." The mother hen is constantly looking for food to feed her chicks. When she does find some food, for example a worm, she doesn't eat it but leaves it for her chicks. Only after the chicks have eaten and been satisfied will the mother hen take something for herself. In contrast to the hen, the mother duck doesn't provide for her ducklings. She let's them fend for themselves. See the Sukuma proverb Uli ng'wana wa mbata ibegejage (You are the child of a duck; take care of yourself).
Similar African proverbs are When a woman is hungry she says: "Roast something for the children that they may eat" (Akan, Ghana). No matter how skinny, the son always belongs to his father (Galla, Ethiopia). The cows never run away from her calves (Bemba, Zambia). The porcupine lovingly licks her spinney (thorny) offspring (Oromo, Ethiopia). The child who stays near his or her mother does not fall into the trap (Chewa, Malawi/Zambia). The mother hen does not break its own eggs (Swahili, Eastern Africa). The umbilical cord and strap in which the cord is wrapped is like mother and child (Ganda, Uganda).
Parents can learn much from this proverb. It is their obligation to care for their children by providing what is necessary for their health, education and right conduct -- food, clothing and other needs. To fulfill their obligations to their children, it is necessary for parents to be self-sacrificing and forego certain things in their lifestyle, for example, excessive beer drinking, wearing expensive clothes, etc.
An important aspect of African proverbs is their participatory nature that fits in very well with relationship and community values. Sometimes a preacher or teacher gives the first half of the proverb and the congregation or audience responds with the second half: Unity is strength...division is weakness. The hen with baby chicks...doesn't swallow the worm. The second half is the advice that the speaker wants the audience to accept so he or she "maneuvers" the listeners so that the words come from their own lips.
Biblical Parallels
There are many rich biblical parallels:
Contemporary
Use and Religious ApplicationThis Sukuma proverb can be applied to those involved in politics. To take a leadership role in the government demands a spirit of self sacrifice. Like the mother hen the leader should do everything possible for the well being of the people. The leader should forget personal needs to serve the needs of others.
The proverb applies to God's provident care for his sons and daughters in Christ. God is a loving and caring Father and Mother who will never abandon those who give themselves entirely to God. God did not hold back his own Son Jesus Christ but offered him for us all. He who gave his own son will he not freely give us all things.
NOTE: See Sukuma Proverb No. 13 in Donald Sybertz, M.M. and Joseph Healey, M.M. Kueneza Injili kwa Methali: Kitabu cha Kwanza --Hekima ya Kisukuma na ya Lugha Mbali Mbali juu ya Chakula. Peramiho, Tanzania: Benedictine Publications Ndanda-Peramiho, 1984. 78 pp. The English translation is Preaching the Gospel Through Proverbs. Written by the Sukuma Research Committee of the Sukuma Cultural Center, Bujora, Mwanza, Tanzania. 35 proverbs and three riddles -- a total of 38 Sukuma, Tanzania examples of oral literature on 34 themes on "Food, Eating and Meals" including: original Sukuma proverb; Swahili translation; similar Swahili proverbs; history, explanation and use of the proverb; biblical parallels; religious teaching; suggestions for use in religious education; and similar well-known English proverbs on the same theme. With 23 accompanying drawings. This is the first book in a series of Swahili books on the inculturation of the Gospel and proclaiming the Gospel through Sukuma proverbs, sayings, riddles, stories and songs. Many Tanzanian and a few Kenyan languages are used.
Rev. Boniface Mabula
Mwanza Archdiocese
P.O. Box 1421
Mwanza, Tanzania
Email: bmabula@hotmail.com
Rundi (
Burundi) Proverb
A billhook (sickle) is a cutting or pruning tool that is made up of a long, usually wooden handle and a curved and sharp blade at the top. In traditional Burundi life it was used to cut grass, small branches off trees, and the like. In contemporary Burundi life it is still used in rural areas, sometimes alongside a panga (machete). Given its nature and function, it was extremely unthinkable that this tool could be used to shave. Probably from historical experiences of internal wars between Hutus and Tutsis or other kinds of socio-political unrest in traditional Burundi and external wars as well with neighboring countries (kingdoms), our ancestors came to realize and appreciate the value of peace.
This proverb was used to convey the message that, where there is peace, everything is possible. In other words, even what people think is impossible can become possible when or where there is peace. A good example is how Burundians knew how to cope with natural calamities such as drought, floods, famine, etc. Because of freedom of movement that is guaranteed by peace, people during famine were able to go to look for food wherever it could be found for their family members. Neighbors could share with those who were in need, whatever it was and however little it was, and life continued. They could eat strange plants or animal meat and in this way they discovered new foodstuffs and they survived. People helped each other in harmony and overcame whatever calamity
Biblical Parallels
The above proverb has many biblical parallels. Let us consider the following selected ones: Proverbs 17: 1: "Better a dry crust with peace and quiet than a house full of feasting, with strife." Isaiah 32:17: "The fruit of righteousness will be peace; the effect of righteousness will be quietness and confidence forever." Mark 9: 50 "Salt is good, but when it loses its saltiness, how can you make it salty again? Have salt in yourselves, and be at peace with each other." 1 Peter 3: 10: " For whoever would love life and see good days must keep his tongue from evil and do good; he must seek peace and pursue it." Matthew 19:24: It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God."
Contemporary
Both the biblical parallels and this Rundi proverb provide an important lesson and reminder to all of us Burundians -- Hutu, Tutsi and Twa alike -- and anyone else, that we need to work hard to keep peace and restore it where it is lacking, for peace is the source of other important things one may want to achieve. The proverb recommends righteousness, love, harmony and peace, as very needful for the comfort of every human life at any time and level, i.e. family level, community level, national level, etc. True comfort is not necessarily in material possessions (although we need them). Material possessions cannot bring true satisfaction to human beings' hearts without peace that could be peace of mind, peace with each other and peace with God, through a godly or righteous life in Jesus Christ our Lord and Savior. For example, one would not be wrong to say that even the richest in Burundi are not really enjoying their riches, as they ought, for they worry day and night for their dear lives. Meaningful development is almost impossible at any level, be it at individual level, family level or national level. Traveling becomes difficult, social relations deteriorate, family breakdowns and other social ills increase. The country continues to become poorer and poorer, and people cannot cope with drought and diseases and other calamities as they used to. People are just desperate, without hope for tomorrow.
In short, when there is no peace, everything becomes problematic and unpromising for everyone, Tutsi, Hutu, Twa, as well as foreigners without any exception. However, hope amidst hopelessness is building up as more and more Burundians and the international community are realizing or remembering the value of peace and as they keep praying and working hard, day and night, in various capacities for the restoration of peace and harmony in Burundi.
As we remember "9-11" (11 September, 2001), the April-May, 2003 war in Iraq, and the 19 African countries presently in a state of civil war, internal unrest and tribalism, let this Rundi proverb inspire us and challenge us to be peacemakers starting in our own homes, local communities and with a spirit to reach around the world.
Note: This is Proverb No. 48 in the Collection of 100 Rundi (Burundi) Proverbs collected by Jean Nyandwi. Endangered African Proverbs Collections: A Continuation of the African Proverbs Project. Nairobi, Kenya: Privately printed, October, 2003. 29 pages.
Jean Nyandwi
University of Nairobi
Nairobi, Kenya
Bena (
Tanzania ) Proverb
The Bena Ethnic Group in Tanzania uses this proverb in its daily life. It teaches us to give thanks for whatever we received. The Bena people have a culture of sharing, cooperation, and helping each other. This saying is an example of their cultural values. It gives us hope in our lives to stay strong and focus as a fresh tree and not as a dry one. It is advice to us to be aware of our choices, to try to choose what is going to be the best for us and not for the choices that are going to destroy us. Biblical Parallels
The main character in the Bible is Jesus. We see him saying "Father, thank you for revealing these things….." Thanksgiving was common in the time of Jesus. A good example of give thanks in the Bible is the story of the ten victims of leprosy (skin disease) "Finding himself cured, one of them turned back praising God at the top of his voice and threw himself prostrate at the feet of Jesus and thanked him" (Luke 17:15).
Contemporary Use and Religious Application
Many religions have a supplication of thanksgiving. All religious have their own kind of thanksgiving: Buddhists, Hindus, Jews, etc. For example:
Christians: Contributions during the Offering at Mass are a common thing in churches. Every Sunday people give thanksgiving for the whole week to their God. Yearly contributions are also common. Many Christians give an amount of money, crops, animals or gifts to a leader of the church (bishop, priest, etc).
Muslims: Many Muslims fast in order to repent to their God. They give gifts, money and crops to the Sheik or Imam to help their poor and needy people. This is thanksgiving to their God. Generous persons helps needy persons. The helped person gives thanksgiving. This is to say: "May they live a longer life."
This Tanzanian proverb is a way to say thank you to God or for a person who did a good thing to you when you were in need. It is like wishing a person a long life: to live as fresh tree and not like a dry one that is easy to break.
Joseph Mujule
Minot, North Dakota, USA
Email: gomborojo@hotmail.com
Igala (
Nigeria ) Proverb
Background, Explanation and Everyday Use
The Ibaji people are from the eastern part of Kogi State which is in
the northeastern part of Nigeria. The people are predominantly
Christian and traditional worshipers. The percentage of Muslims is
about 5%. The language they speak is known as Igala. They are
basically an agrarian community. The men plant yams, the king of
all crops, and cassava. The women plant corn, rice, beans, potatoes, and
cassava. The staple food of the people depends largely on the season,
but yams can never be compromised on special occasions. No matter
what, when it is time to harvest yams, it serves as the staple. Biblical Parallels
The yam is the most respected crop in the community. At any given time
of the year when there is an important occasion like burial, especially
for an important personality, there is no compromising the use of
yams. In fact, if an important person dies and there is no yams
for his or her burial, the burial is postponed until such a time when
yams are available and in abundance. The story is told of the
oldest woman in the village of Iyano, from the Obiyo clan, (Obiyo happen
to be my clan) who died in the late 1960s and was going to be buried
with potatoes. The elders gathered and food (potatoes) was
prepared. When it was time to begin the ritual (so it is said up
until today), the woman rose after being dead for 24 hours and told
every one that she could not be buried with potatoes. It is said
that she permanently died as soon as it was time to harvest yams.
It is a sign of adulthood to be able to provide yam for food every five
days to feed the whole family all through the year. The market day
is EDE and takes place every five days which happens to be one week
(five days make a week). On this day people come from all the
neighboring villages to the market. It is customary for these
business people to visit their friends, relatives etc. It is a
disgrace for the head of the family not to be able to serve pounded yam
on these market days.
The EKA Festival is the most important festival for the Ibaji people and
happens
in April. This is the time when people give thanks to God and
their ancestors. The EKA Festival usually lasts for five days. The
only food permitted throughout the period are yams. It is the
greatest form of disgrace for a person not to be able to provide enough
pounded yam to feed as many people as would be visiting throughout the
festival period. In Africa there is no telling how many people
would be visiting since they don’t tell you before coming. What this
means is that more often than not a lot of food is wasted, but it would
be unheard of that your friend came to your house and you served
something else than yams.
Women
sometimes are allowed to plant corn in between the yam mounds. A
lot of times floods take over the land and destroy the farm.
Sometimes there is a great wind that blows across the savanna and in the
process it destroys both the corn and the yams. The women always
ask about the corn, and the response of the men is: "We are saying that
the yams have been destroyed and you are talking about your
corn!” In times of war when the king has been captured you
do not ask how many people were killed in the war. Many lives must
have been taken to get to the king. So the meaning of this Igala
proverb is: When there are important issues to discuss, you don't
waste time on trivialities.
Jesus teaches about priorities in our lives. “Seek first the kingdom of God and his righteousness, and all these things will be given to you as well” (Matthew 6:33). “But store up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal” (Matthew 6:20).
Contemporary Use and Religious Application
We
are constantly challenged to focus on the most important things in
life, on our priorities. We should not be overly influenced by
popular culture and spend too much time on less important, even trivial
things.
Different peoples and cultures have their own biases and
favoritism. Take 9/11 in America as a case study. After
Osama’s dastardly act, America buried their loved ones and no one cared
about the illegal immigrants. In fact we are not sure of the
numbers of the illegal immigrants killed. Yet we should be
concerned about the welfare of all people.
Inaju Reuben
Sierra Leone
Email: Inaju2@netscape.net
Sumbwa (
Tanzania ) Proverb
This proverb of the Sumbwa people in western Tanzania graphically
describes rumormongers who lack all kinds of prudence and are only
trouble-makers, not peaceful people at all. They publicly reveal the
misbehaviour and misconduct of others especially if the person is of a
high level of responsibility or high social level. The gravity of
this chatterbox’s behaviour damages the reputation and the human rights
of others. Between equals it doesn't bother as much. But
when the contempt is of an elder, the weight of the damage is greater.
The proverb is used to warn people about damaging the reputation of
others. Biblical Parallels
Matthew 12:24 and Mark 3:22-30. Jesus healed a blind-mute. Some Pharisees, angry to hear the crowd's favorable opinions, insulted Jesus: “This one expulse the devils by the power of Beelzebub, Satan Himself!” Jesus replied: “All kinds of sins or blasphemies will be forgiven to human beings, but the blasphemy against the Holy Ghost will not be forgiven in this world and in the world to come.” This blaspheming person destroys himself/herself and his/her own inadequacy..
Contemporary Use and Religious Application
The tremendous publication, via the Internet, of the behaviour of President Bill Clinton of the United States of America' s private delinquencies lacked elementary decency. In USA and elsewhere the media publicize the sexual misconduct of certain prelates and priests of the church to a generation obsessed by sex. Our times have no control over the elementary rights of personal reputations. Some preachers and pastors can “vomit” scandal publicly about suspected persons from their pulpits. This can be an abuse of one’s spiritual power to unduly destroy the reputation of other persons. It is more frequent that we may suppose. This Sumbwa proverb challenges us to use proper speech and make positive comments about other people.
NOTE: See in the Select Bibliography of this website
Proverb No. 130 in the Collection of
197 Sumbwa Proverbs (Geita/Kahama Districts around the southern
part of Lake Victoria in Western Tanzania). Collected by
Joseph Nkumbulwa with the help of Max Tertrais, M. Afr. in conjunction
with the Sukuma Research Committee, Bujora, Tanzania.
Endangered African Proverbs Collections: A Continuation of the African
Proverbs Project. Mwanza, Tanzania: privately printed, April,
1999.
Mr. Joseph Nkumbulwa
c/o Katekista Clementi
Mtaa Butambara,
Nifa Jeneri
S.L.P. 65
Ushirombo, Tanzania
Rev. Max Tertrais, M.Afr.
Kaniha Parish
P.O. Box 896
Uyovu via Kahama, Tanzania
Mafa (
Cameroon, Nigeria and
Niger) Proverb
This proverb comes from a context where life is very hard. The word "kud" or "kuda"
in the Mafa language means "cry" or "tears." The Mafa people basically live in Mayo Tsanaga in Far North Cameroon, but they are also found in various other cities of northern Cameroon, northern Nigeria and even recently in southern Niger. Their natural environment is very hostile. They have only three to four months of rainy season during which they work very hard to grow the quantity of millet they need in order to survive during the whole year. In such a context, particularly when the harvest is very poor, it may happen that people suffer from hunger and orphans may be neglected by the large family that is supposed to take care of them when their parents die. They simply do not pay attention to them. The image of tears running inside (literally "in the stomach") is very meaningful because normally tears are visible. Here the tears run inside ("in the stomach") and for this reason, they are invisible. This proverb is generally used by orphans or those who are confronted by the problem of social injustice and are not able to solve the problem themselves.
Biblical Parallels
The Bible condemns affliction or injustice perpetrated against orphans (Exodus 22:22; Deuteronomy 24:17). God executes justice for the orphan and the widow (Deut. 10:18). God wants His people to provide food for the orphans (Deut. 24:19-21). God has special blessings for those who take care of the orphans (Deut. 10:29). The Letter of James stresses also the importance of taking care of the orphans when he writes: "This is pure and undefiled religion in the sight of our God and Father, to visit orphans and widows in their distress, and to keep oneself unstained by the world" (James 1:27). A Christian should never neglect the orphans. God want him or her to pay attention to the cries of the orphans, to protect their rights and to provide for their needs.
Contemporary
Nowadays this Mafa proverb is used as a call to come back to the value of solidarity, one of the key values in Mafa culture. In the religious context this proverb is a good illustration to condemn the oppression of the orphans, the poor, the marginalized and the voiceless in the society and to encourage believers to demonstrate their love and concern for the orphans by defending their cause and providing to their needs. One particular challenge in Africa today is to reach out to and help AIDS orphans
Moussa Bongoyok
1594 N. Alen Ave. # 12
Pasadena, CA 91104 USA
E-mail: bongoyok@hotmail.com
Sheng (
Kenya
) Saying
The youth subculture in Nairobi, Kenya has coined "Sheng" as a common language of interaction among them. The word Sheng has it origins in the 1970s to capture the then new youth language of Nairobi. It was a blend of Swahili and English. It is the short form of Swahili and English, hence Sheng. Later it incorporated other local languages but the name of the new blend remained the same. Notice that the Swahili part of the formation of the word is at the front, meaning that Swahili contributed more words and phrases in the new language. It is thought to have originated in Nairobi Eastlands Estate. Later in the 1990s the youth from the middle class estates of Nairobi used a different form of this language with English contributing more words and phrases so this form was given the name Eng-ish. However this form did not catch on and was "eaten" by the Eastlands Sheng which is the form that was commonly used and that spread to Kenya's main cities and towns.
This language is a blend of Swahili, English and other local Kenyan languages (such as Kikuyu, Dholuo, Kamba, etc.). It started in the 1970s, picking up momentum in the 1980s and 1990s. This unique language has been attributed to the language complexity in Kenyan cities that attracts various languages. It has also been seen as the youth's attempt to carve out a niche for themselves, give themselves a special identity and communication style and mark out how distinct they are from the older generation of their parents. In the emotional realm of ethnicity, the Sheng language has been seen as an answer to the negative notions of ethnicity in urban areas given that no one ethnic group is able to identify with the language.
The new Sheng sayings are popularly used in hip hop songs in Kenya. Today a popular song is Unbwogable which combines English and the Dholuo word "bwogo" ("to scare") so a good translation is [We Are or I Am] Unscareable/Fearless/Unbeatable. It was used in the December, 2002 political campaign as a rallying cry for the National Rainbow Coalition (NARC) candidate Mwai Kibaki who was elected the new President of Kenya. The song has entered into everyday conversation as a popular saying. So to the question "Are you scared?" the answer is: "We're unbwogable." In fact this Sheng word "unbwogable" has now taken on a life of its own. So newspaper headlines refer to the new Kenyan Government Cabinet or Kenyan sports teams as "unbwogable" or unbeatable.
In this Sheng language youth coins words and phrases from various languages and in the process create an entirely new vocabulary. Hence we have such words as oshago (up-country), a blend of Dholuo and Kikuyu and such nouns like Mato for Martin and Jamo for James. In the case of the Sheng saying above, the word ndonge is equated to the Swahili word mali and the English word wealth. Indeed, this saying is a reinvention of the Swahili proverb akili ni mali (use of brains begets wealth). In its everyday use the Sheng saying akili ni ndonge is used by youth to urge one another to work hard and think creatively so as to identify opportunities and consequently to earn a means of livelihood
Biblical Parallels
The parable of the talents in Matthew 25: 14-28 and the parable of the ten minas (gold coins) in Luke 19: 11-27 captures the spirit of this saying. The two biblical texts emphasize the creative use of our talents especially our mental faculties. They also point out the possible rewards of these efforts and the potential losses we might incur if sound reasoning and decision making are not emphasized. The positive attitudes and values for creative work are also underscored in 1 Thessalonians 4.11 pointing out that besides material rewards there are also social rewards to get in the form of respect from peers.
Contemporary
This Sheng saying is used to point out that there are opportunities galore right in out midst. That if we look keenly and use our talents and abilities (both physical and mental), we are bound to benefit immensely, far beyond just meeting our basic needs. The Kenyan saying can also be used in church youth ministries such as counseling especially in imparting positive work attitudes to youth. The creative new wave of Christian hip hop music which has been borrowed is a good example. Rather than indulging in illicit activities like drug taking, the youth are engaged in Christian music which has become a gainful employment for many in Kenya. The saying can therefore be used to urge the youth to open their eyes wide and think broader than just eking a living and, in the process, serve the Lord better.
Note: For more information on Kenyan contemporary sayings such as Sheng, see the new ebook that will be posted soon on this website.
Joseph Kariuki Muriithi
Assistant Moderator, African Proverbs, Sayings and Stories Website
Nairobi, Kenya
E-mail: jkariuki@umsg.org
Nuba-Tira (
Sudan
) Proverb
Children are born, cared for and loved. They stop listening to their parents when they grow up because they think they know more than their parents. They think they are the "first" to see the sun. The first to see the sun is an elderly person who deserves respect and to be listened to because of his or her experience. You cannot teach him or her no matter how learned you might be. The elder is known to be an experienced man or woman. The elders' advice is wisdom to the growing youth and refusing their advice will hang on you forever.
This proverb is used by elders to teach youngsters how to grow up with wisdom and insight and to respect the opinions of the elders. This Nuba-Tira proverb is used especially in time of crisis, war, famine and sickness. The Tira people in Sudan have the virtue of listening and handling a situation before action. They live in the Nuba Hills in Northern Sudan in villages extending from near Otoro to the neighborhood of Talodi..
Biblical Parallels
Jesus was an obedient son to his parents and to God the highest. To be obedient, to live under a superior and not to seek your own way is a great virtue. It is safer to obey orders than to give orders. In reality everyone is inclined to follow his or her own will and agree more readily with those who hold with his views. But if we want to have the presence of God among us then we must be willing to give up our own way in order to live in love and harmony with others because there is no one so wise as to know everything.
Therefore listen to the opinion of others and do not trust too much to your own point of view. Perhaps you are right, but if you set aside your own will and follow another out of love for God you will profit by it. It is good to listen to every person's advice. Sometimes when people disagree, it is sheer stubbornness. See Christ's admonitions to the Jews.
Some related biblical passages are:
"A woman from the crowd called out: `Blessed is the womb that bore you.' Rather Jesus replied: `Blessed are they who hear the word of God and keep it.'" (Luke 11.27)
The groom's best man waits there listening for him and is overjoyed to hear his voice. (John 3:29)
"No follower of mine shall ever walk in darkness" (John 8:12). These words counsel all to walk in the footsteps of Jesus, not our own.
"Happy the person whom you instruct, o Lord. Whom by your love you teach giving rest from evil days so that he or she may not be left desolate upon the earth." (Psalm 94:12)
Contemporary
This Sudanese proverb teaches the Tira people and especially youngsters in time of war, social life and critical situations to turn to the consultation of the elders and parents. When it is difficult to make decisions in particular situations, let the elders help you to overcome the impossible. Therefore people without horns grow in wisdom and insight, are strong and live long because those who lived long before actually lived well. Therefore it is important to live and to learn.
The church needs to teach and train those who are teachable in the church, those who have ears to hear and apply the teaching in their daily lives in order to produce good fruit in the future.
Rev. Edward Kushallaw Juju
Catholic Diocese of El Obeid
P.O. Box 21102
Nairobi, Kenya
Luo(
Kenya,
Tanazania
) Proverb
The Luo people live mainly in the Nyanza Province in western Kenya and in the Mara Region in northwest Tanzania. They are mostly found along the shores of Lake Victoria.The area is characterized by black cotton soil, low rainfall and the weather is generally hot. The Luo people mainly practice subsistence farming and fishing. They tend to be hospitable and proud.
Within the Luo community there are some people who are ill mannered towards their neighbours' prosperity. They are termed either as distracters or ill-disposed people. The proverb, Wan'g mithiedho ema gawi, is commonly used by Luo people especially from Kisumu District to warn and create awareness in community members towards jealous and unappreciative people.
Biblical Parallels
The information and especially the proverb, Wang' mithiedho ema gawi has a number of parallels in the Bible. For instance in Matthew 26: 48-49 we read: "Now he that betrayed him gave them a sign saying, whoever I shall kiss, that same is he: hold him fast. He came to Jesus and said, `Hail Master' and kissed him." A similar parallel is found in Genesis 37:20-21 when Joseph's own brothers plotted to kill him: "Come now therefore, and let us slay him and cast him into some pit and we will say an evil beast had killed him."
Contemporary
Use and Religious Application
Today our society is full of
ill-disposed or ill-mannered peoples.
As a result we have experienced uncounted deaths, broken marriages,
robberies and wars that could have been avoided. The spirit of brotherhood and sisterhood should be rekindled in
our hearts, our families and our communities, our nations and among the peoples
of the worlds. The real meaning of Wang' mithiedho
ema gawi is that the one whom you help in trouble, eat with and share good
things with is the one who turns against you. The moral of the proverb is that
you should be careful with the people you live with, work with and learn
with. This East African proverb contains an important message that we
can and should pass around to create a more tolerant society that values
community living and sharing. Therefore
as the children of God we should always help others since the good done is done
unto the Lord, and we should not be discouraged by the Luo proverb Wan'g mithiedho ema gawi.
Mr. Peter Onyango-Ajus
c/o Paulines Publications Africa
P.O. Box 49026
00100 Nairobi, Kenya
Yoruba and Idanre (
Nigeria
) Proverb
This is similar to another Yoruba and Idanre Proverb in Nigeria:
Omo ti a bi lana, to ni ohun o ba wa se ere, ki a to bi nko?
The child we had yesterday says he/she will not play with us; before we had him/her who did we play with? (Literal English)
I heard both these Nigerian
proverbs from my Mum and read them in my school books and they have stuck since
I was about eight years old learning to write Yoruba. Proverbs here in Nigeria evolve and are drawn primarily from
nature (as almost all the other proverbs). The first is an old funny favorite of mine, a lighter way of
giving advice that might otherwise sound unfeeling, critical or parochial. Most times it needs no explanation or further
comment to make its mark.
Biblical Parallels
Psalm 147:10-11: "He delighteth not in the strength of the horse: he taketh not pleasure in the legs of a man. The Lord taketh pleasure in them that fear him, in those that hope in his mercy" (King James Version). Similarly II Peter 1:3: "Has given to us all things that pertain to life and godliness, through the knowledge of Him." Even more Matthew 6:27-33: "For who by worrying can add a second to his life ... therefore take no thought for what you shall eat or drink ... For your heavenly father knows you have need of these things. But, seek you first the kingdom of God and His righteousness and all these things will be added unto you." And Philippians 2:13: "For God is at work in you, both to will and to work for his good pleasure."
Contemporary
Use and Religious ApplicationBoth proverbs express the need to accept life as it is and make the best of the present times and situations instead of complaining and sulking. The first says that you are more than good enough to accomplish what you want; think of the opportunities not the limitations. The second admonished one to "shape up" because the world was before you were and will be after you are not. Both refer to sulking/complaining persons or situations where one might have expressed a "nothing good can happen" feeling. That is, either sulking at God or despising one's God-given attributes.
Miss. Olatundun A. Aroloye
P. O. Box 3475
Ikeja, Lagos, Nigeria
E-Mail: taroloye@yahoo.com