Hausa (Nigeria) Proverb
Sometimes, this proverb is heard at the Emir’s Palace in Kano, Nigeria with a variation of tirarren instead of mahaukacin. But this does not convey the same intensity and severity of behavior as the word mahaukacin -- a runaway horse is more dangerous than a jibbing horse.
This Hausa proverb is based on the belief that that only a strong bit – a strong bit has a thicker and more sharply edged metal than a light bit – can control a runaway type horse as it can exert more pressure and pain on the corners of the mouth of a horse than a thin smooth edged metal bit. That is why, in modern times, race horses as well as well-fed horses prone to this behavior are ridden with bridles having very thick snaffle bits such as eggbutt snaffle, loose ring German mouth snaffle, etc. These bits slow down and stop an unwilling horse by exerting more pressure and pain in the mouth while pulling back the reins. This proverb means that as a “bit with fire” (a very strong and sharp bit) is needed to stop or control a mad (runaway type, vice-ridden) horse, so also a very strong punitive measure is needed to discipline the recalcitrant.
The governor of a state in a democratic society, for example, behaves rashly and implements policies as he likes without any regard to the wishes of the people to such an extent that the suffering becomes unbearable. All advice and persuasion fails and there is a danger of the collapse of the state. Therefore one member suggests impeachment as the only solution and quotes this proverb.
An equivalent proverb in English is Desperate situations require desperate remedies. However, the English version is a literal one while the Hausa proverb is a metaphorical proverb with more punch and striking imagery.
Biblical Parallels
“O bitter was that day--and yet not bitter--when that bitter tyrant of the Greeks quenched fire with fire in his cruel caldrons” (4 Maccabees 18:20).
Contemporary
This is a proverb that is used for advising people to handle rough situations with firmness and severity. In terms of its religious application, it can be used innovatively to create a new meaning in a positive manner. For example, in handling the seven deadly sins, one needs to be tough in dealing with them. A bad habit like womanising cannot be overcome with gentle measures to curb it. One should use the fiery bit of ruthless determination born out of wisdom to control the mad, runaway horse of the mind, eschewing bad company, resisting to go to places and meeting people where sexual desires are roused, etc. The antidote for sin is worship of God. It is the fiery bit that burns the vice-ridden mind and turns it into a disciplined and spirited steed that runs the course of life to win the blessings of God for eternal happiness.
MODERATOR’S NOTE: Chilukuri Bhuvaneswar‘s collection of 325 proverbs in Hausa on horses is an “event” in the history of oral literature in Africa. It is probably the largest collection on an animal in African oral literature. In addition he also collected many proverbs on horses in Kanuri, Fulani, Bura, and Batchama. His discovery of a sub-tale class of folktales, namely, equine folktales in Kanuri is another feather to his cap. See Chilukuri Bhuvaneswar. The African Horse (pages 33-34). Maiduguri: University of Maiduguri, 1994.
Professor Chilukuri Bhuvaneswar
CIEFL
Hyderabad, India
Email: bhuvaneswarc@yahoo.co.in
Malagasy (Madagascar) Proverb
This is a very common world wide proverb that is very popular and frequently used in Madagascar in both everyday situations and in religious situations. This Malagasy proverb expresses a core human value and a very deep Christian value. It is often used in religious teaching.
Biblical Parallels
Acts 20:35: “In all this I have given you an example that by such work we must support the weak, remembering the words of the Lord Jesus, for he himself said, 'It is more blessed to give than to receive.' "
Matthew 20:28: “Just as the Son of Man came not to be served but to serve, and to give his life as a ransom for many."
Contemporary
In a world that emphasizes “What am I going to get out of it” and “What’s in it for me,” this Malagasy proverb challenges us to reach out to others especially the poorest and neediest.
Sarah Haas
Joffreville, Madagascar
Email: lrglickman7@lycos.com
Gikuyu (Kenya) Proverb
In most African societies, firm foundations to good behavioral conduct are keys to proper maturity to adulthood. This Gikuyu proverb was traditionally used to warn of an association between a person with known questionable social conduct and another young person who has not been implicated in bad social behavior. Hence emphasis was put advice to the youth especially on how to relate in their daily social conduct. The proverb targets the youth’s moral conduct; but in larger usage, it refers to all people who are turning astray as a result of influence from corrupted or bad behaviored persons.
The assumption of the proverb is peer influence to behavior that sees some young characters easily influenced by others and then indulging in unacceptable social behavior like drugs, irresponsible sexual behavior, etc. which is borrowed from already corrupted persons. The proverb is thus is a caution to young people to be careful in their choice of friends as some friends easily leads one astray. In sum, the proverb asks young people to know well with whom they are associating.
Biblical Parallels
The Bible has some important parallels to this Gikuyu proverb including:
Contemporary
Use and Religious ApplicationThis Gikuyu proverb has a lot of contemporary relevance. Given that most of the problems facing the youth today like drug abuse and illicit sex are attributable to bad behavior, the proverb is an important tool in guiding and counseling the youth particularly by parents, teachers, and preachers in handling topics related to youth behavior crises. The proverb thus is an important pointer to the social ills and sociability problems that face the youth’s eagerness to explore the world, sometimes on a very uninformed basis. The proverb gives shapers of youth behavior an important starting point in showing limits to peer socialization in general and choice of friends in particular.
NOTE: This Gikuyu proverb is Number 118 on page 68 in Under One Roof: Gikuyu Proverbs Consolidated by Gerald Joseph Wanjohi (Nairobi, Kenya: Paulines Publications Africa, 2001).
Benjamin Wainaina
Nairobi, Kenya
Email: bwainaina@yahoo.com
and
Joseph Kariuki
Nairobi, Kenya
Email: kariukiprov@yahoo.co.uk
Dagbani (Ghana) Proverb
It is not unusual for people to suffer misfortunes in terms of sickness, accidents or other mishaps. We say that sickness or troubles do not respect any person or any state of life, man or woman, young or old, rich or poor. We will all suffer many difficulties in our lives. A farmer may work hard all during the rainy season in his rice farm. The rains may also be plentiful. The rice geminates and produces abundantly. Then a few days before he is to harvest the rice someone burns some brush in a nearby farm and the fire gets out of control and burns most of his rice field. The farmer does not despair. He harvests the remaining rice and knows that God will still provide for him as seen in this Ghanaian proverb of the Dagomba Ethnic Group.
Biblical Parallels
The Bible tells us about many people who had problems and difficulties and how God helped them. For example, in 2 Corinthians 12: 7-9 St. Paul says:
Contemporary
Use and Religious ApplicationToday, more than ever before, many Christians want God to come and take all of their difficulties and problems away immediately. Some unscrupulous persons even try to deceive people by promising them that God will do this for them if they give a big amount of money to them or to their Church. Many Christians allow themselves to be deceived by these promises and end up disappointed and much poorer!
When many Dagombas who are not familiar with this proverb hear the first part of it – If God breaks your leg --, they expect the second part to say that he will heal you immediately and completely. That is why the answer given in the proverb – he will teach you how to limp -- catches their attention.
When problems and misfortunes come our way God may not take them away in one instant or without our cooperation. God may have sent these situations or allowed us to get involved in certain problems so that we learn our need to depend on him in everything. But this is not a blind and passive dependency. God may want to teach us that we have been the cause of some of our problems. God leads us to do things that are life giving to ourselves and to others. When we are sick in body or mind he teaches us that we need to learn to care for our health by eating food that is healthy for our bodies, by getting sufficient physical exercise and sleep, by developing supportive and caring relationships, by praying together in faith, by turning away from destructive thoughts and action, by allowing others to help us in our needs.
So if God brings us into troubles or sufferings, He will also show us how to manage quite well in spite of the troubles or sufferings.
Rev. Kofi Ron Lange, SVD
Tamale Institute of Cross-Cultural Studies (TICCS)
Tamale, Ghana
Haya (Tanzania) Proverb
A wise person, according to the Haya people in Tanzania’s interpretation, is one who has long experiences in life based on natural knowledge and good insight. This is someone who can give relevant points in solving problems, and the more so if she/he lives longer and lives a good life. An old man or woman who is unwise is regarded as “a white haired only” (a white haired head).
The Haya Christians refer to this wisdom to God who is Wisdom himself. There are certain men and women in our society who are wise and the community depends on them for the growth and development of the faithful. Wisdom is the noble virtue of kings and those in authority. Also the family that is lead by wisdom is blessed, so is a country with a wise president. Wisdom is the gift from the Spirit of God. Some people acquire wisdom through articulating every day events.
Listen to this Haya story:
Once upon a time there was an old man who thought that God acts unwisely. He was wondering why God created small trees, bearing big fruits, whereas huge trees like oak trees bear small fruits. “This is not fair”, he said, “it is ridiculous”. One day he was traveling through a forest. After walking for a long way, he was tired and sat under an oak tree to refresh himself with a drink and some food which he carried in his skin purse. After that he took a nap. Not long, he was startled by a dry acorn on his forehead, “Paaa”! Oh goodness me, am I hurt? No, not at all. Thank God. Now I know and understand why God created big, tall trees with small fruits. God is always WISE. If this acorn was like a big pumpkin, it could have been the end of my life. Now I understand God’s plans in creation, and all that happens is planned wisely for the good of human beings. God, you are wonderfully great and wise.
This story of the Haya people teaches our society to appreciate the Wisdom of God. God is the best teacher if we listen to Him and be ready to learn his wisdom through everyday events. We should not take events for granted. Every event has a purpose in life. Everything happens for a reason.
Biblical Parallels
The outstanding biblical passage of how God grants wisdom is the story of King Solomon in 1 Kings 16, 20, 24, 26–28:
One day two prostitutes came and presented themselves before King Solomon. One of them said, “Your Majesty, this woman and I live in the same house, and I gave birth to a baby boy at home while she also gave birth to a baby boy too. One night, she accidentally rolled over on her baby and smothered it. She got up during the night, took my son from my side while I was asleep, then she put the dead child in my bed. The next morning when I woke up, I saw that it was dead. I looked at it more closely and saw that it was not my child. But the other woman said, “No! The living child is mine and the dead one is yours” The first woman answered back, “No! The dead child is yours, and the living is mine”.
King Solomon sent for a sword and when it was brought to him, he said, “Cut the living child in two and give each woman half of it”. The mother, her heart full of love for her son, said to the King, please your Majesty, “Don’t kill the child! Give it to her”. But the other woman said, “Don’t give it to either of us, go on and cut it into two”.
Then King Solomon said, “Don’t kill the child! Give it to the first woman (who said don’t kill it). She is the real mother.
The people of Israel felt deep respect for King Solomon because they knew that God had given him the wisdom to settle disputes fairly. We find the word wisdom more than 70 times in the Bible. To quote just a few:
1. 1 Kings 9:10 –13: “To be wise you must first have reverence for the Lord. If you know the Holy One, you have understanding. Wisdom will add years to your life. You are the one who will profit if you have wisdom, and if you reject it you are the one who will suffer!”
2. Psalm 119:98–100 speaks of wisdom: “Your commandment is with me all the time and makes me wiser than my enemies. I understand more than all my teachers, because I meditate on your instructions. I have greater wisdom than those who are old because I obey your commands.”
The Haya proverb The eyes of a wise man see through you teaches us how to walk in God’s ways because the Lord sees what happens everywhere. He is watching us.
Contemporary
Africans honor and respect elderly women and men because of their long lived life. We say about such a person that One had eaten much salt. Old people are expected to act wisely. It is sad to see how some old people are behaving nowadays. Our society depends on wise people especially old men and women for the development of countries. Alas! Some old people now are the first to destroy the cultural heritage of our ancestors by ruining the growth of youth. It seems there are more unwise old people that it used to be in olden times (child abuse, broken marriages, single parent families).
The Holy Father John Paul II invites all people young as well as old to read the signs of time, to be ready to change for the better and to walk in the commandments of God. The story of the traveling old man teaches how one can understand the mysteries of God’s wisdom by meditating on everyday events in life.
With Solomon let us ask for wisdom: “So give me the wisdom I need to rule your people with justice and to know the difference between good and evil” (1 Kings 3:9).
Sister Rita K. Ishengoma, STH
Theresian Sisters
Msimbazi Centre
P.O. Box 167
Dar es Salaam, Tanzania
Email: rishengomak@yahoo.com
Gusii (Kenya) Proverb
The explanation is that omwando is the property that one inherits from his father on behalf of those who may be present, and those to be born. So to be omonyamwando means one becomes a custodian or a trustee of his father’s property for the good use of all in the family who may be present and those to be born.
The usage is that there were those in the family who deceived their father by struggling to show love through material offers as one way of claiming the will of their father. The proverb was used to warn such people in the families that it is not only material offers that will enable them to claim the will (the father’s property), but also the will of the “soul” that is of more value than the material offer. Such people were considered to be corrupting and scandalizing the will of the father in the family for their self-gain, in isolating other members of the family as though the will is a personal property and not for all in the family. Such people ended up missing the will of their father, as they never made families having children. So to receive the will from the father and being called omonyamwando are those who include others in the family in sharing the father’s property
Biblical Parallels
Matthew: 7:21: “Not everyone who says to me ‘Lord, Lord’ shall enter the kingdom of heaven, but he who does the will of my father who is in heaven.” See also Matthew: 21:38: “But when the tenants saw the son, they said to themselves this is the heir come let us kill him and have the inheritance.” See also Mark 12:7.
Contemporary
The theme is Oyo nomoroberio nogochikwa ase abanyamwando (“the call and the invitation to those who will inherit the kingdom of God”). This Gusii Proverb is related to justice and peace in the church. The proverb was used to warn the first born children who never involved their younger siblings in the property of their father’s inheritance, but used the inheritance to oppress these younger ones. I compare this proverb to justice in the church in that the success for the mission of the evangelization depends on how the bishops, priests and the religious involve the laity in the mission of evangelization as stakeholders of the mission.
NOTE: See the October, 1999 “African Proverb of the Month” as well as page 64 of Nyakundi, Evans K. Which Way to Evangelization in Africa? Gusii Proverbs with English Translations and Scriptural Parallels. Nairobi: Privately Duplicated, 2004. Found on this website at: http://www.afriprov.org/resources/bibliogr.htm
Mr. Evans K. Nyakundi
Hekima College Library
Nairobi, Kenya
Email: evansnyakundi@yahoo.com
Swahili (Eastern and Central Africa) Proverb
Also Sukuma and Ngoreme (Tanzania), Kuria
(Kenya, Tanzania)
It does not matter how steaming hot one boils some water. One cannot then pour it on the roof or on any wall of the house and expect any structural damage. Traditionally this Swahili proverb has been used to deny the effectiveness of the strenuous efforts of a lesser person against a greater or stronger one.
In addition however, a man's "house" is the way he might refer to the place where he and his wife and family live. Talking then of a "house" easily suggests meanings that have to do with marriage and relationships. Some men lodge a second wife or girl friend in a "small house" which connotes a greater degree of stability and commitment there than would a more casual relationship. A man is often proud of the way he builds a house so as to provide adequate shelter against the elements (sun, wind, rain, etc.). A woman is often proud of her contribution or "touch" which shows up in the good order, food and comfort to be found in her "house" or "home". "Hot water" usually boiled within or around a house readily connotes anger, ill spoken words, or conflicts in general. This proverb then has lent meaning to marriage by placing the more tempestuous aspects of the union within the context of an over-riding intention of stability, promise of fidelity or within the context of a marriage covenant. The "heat" of conflict is thereby rendered less destructive, and inevitable temporary irruptions are less apt to have a permanent effect.
The Sukuma version of this proverb says that arguments between a husband and wife are a normal part of married life. They don’t ruin a marriage. The couple has to work through their problems. A related Sukuma proverb says that The hoes of two people cultivating together in a field clash (hit against each other). Applied to marriage, the proverb means that two people living together are bound to have problems. But these problems do not destroy their marriage. The couple has to work out their difficulties.
Biblical Parallels
The history of salvation in the Judeo-Christian tradition is a hot, stormy history of the relationship between God and His People. But the "house" of His Love has withstood the "hot water" of disobedience. He gave his word in this history. He called His People. He gave his word in Covenant. He made promises. He sent his Son to complete the reconciliation and assure us of the forgiveness of sins and the stability of the "structure" of His Love. He loved His People not because they were manifestly faithful, but He loved because He decided to love. He built the House of Israel and He pitched his tent among His People, structures that are designed and maintained by His prophetic Word. He intends to stay and to establish solidarity with His People as a possibility without end.
So it is with Christ and the Church. Church people have deserted him often in history but never escaped his presence nor dissuaded him from love.
Christian marriage is modeled on this love of Christ and His Church where "hot water does not burn down the house." A God-like commitment of self to another person has power and longevity over the inevitable squabbles of people who live close together in the same house.
Contemporary
Wise people see tragedy more often than not in the context of possibility. Their mental house in life has room in it for unexpected and unsolicited setbacks. We help one another in life not by denying the "hot water" events of our friends, but by affirming their abiding strength and vision. Whatever the "higher power," it is an invisible but spoken structure that will remain standing through the hot and cold of life. For recovering alcoholics surrender in the presence of an abiding "higher power" provides the structure within which the disease is manageable. Such a "higher power" may well be invisible, but its presence can be known by hearing word of it. In my own experience of training pastoral caregivers, I encourage pastors to find the words with which to construct the "house" or vision that sustains persons in crisis. In its absence persons in crisis are easily overwhelmed by "hot water.” Words of possibility and commitment “contain/hold back” the force of "hot water" events.
Rev. John Eybel, M.M.
Bugando Medical Centre
P.O. Box 10641
Mwanza, Tanzania
EMail: jeybel@bugando.org
Arabic (Egypt and other North African countries) Proverb
This Arabic proverb comes from the Koran: Surat al inshiraah verse 5-6. It is repeated twice in this sura for affirmation. It is also related to surat al Duha which appeared in the same period and under the same conditions. It appeared before the Prophet declared his message at it is known. Before he declared his message he was highly respected for his integrity and honesty to the degree that his people referred to him as "AL AMIIN" i.e., the faithful and honest one. He preached his message in secret for a few years, just like all the other prophets, and then God ordered him to speak openly to the people. This of course worried Mohammed as he knew what to expect from everybody. So God spoke these words to Mohammed to console and encourage him when he had to announce his message. The society that esteemed him turned hostile and showered abuse and ridicule, and no one wanted to listen to him.
God, in the previous lines in the Koran to the one we are talking about, says to the messenger: Have we not expanded thy breast (the breast is symbolically the seat of knowledge and the highest feelings of love and affection, the place which approaches nearest to the divine). The Prophet's human nature was purified, expanded and elevated so that he becomes a mercy to all creation. Such a nature could afford to ignore the lower motives of ordinary humanity which caused shameful attacks to be made on him. Its strength and courage would also help him to denounce sin and protect God's creatures from its oppression. So God is telling Mohammed here that he removed from him the burden of having to fight single handed against sin and sent him His grace and aid by which this burden is removed. Then he tells him, “have we not raised you in esteem in this world and the next” because of the magnanimity of his character and his love for humankind.
The verse we are referring to here was repeated twice for emphasis. Whatever difficulties or troubles are encountered by human beings, God always provides a solution, a way out, a way to lead to relief and happiness if we only follow His path and show our faith by patience and doing good to others. The solution or relief does not merely come AFTER the difficulty: it is provided WITH it. I understand the definite article "al osr" in a generic sense, and translate it as "every difficulty." “Yosr” is translated as “bliss.”
In the rest of the sura God tells Mohammed that when he finishes his task of preaching to human beings, denouncing sin and encouraging righteousness, or from the difficulties that confront him, this does not mean that he has finished his task. He has to continue his quest for the spiritual kingdom. The kingdom of God is everything. Other things are incidental. Worldly greatness or success may be a means to an end, but it also may be a hindrance to true spiritual greatness. God is the goal of the righteous person's whole attention and desire.
This short sura gives a message of hope and encouragement in a time of darkness and difficulty. It was revealed to the Prophet after Surat al Duha, whose argument it supplements. God promises him that the period of hardship will not be long. Also it is understood that one can also develop the power to face hardships since God always provides a solution through patience.
Parallels in the Koran and in the Bible
This Arabic proverb in the Koran is similar to Moses’ prayer in the Bible in the Book of Exodus. When he had to go and meet the Pharaoh, he prays asking God to ease his heart, make his mission easy, and to undo the knot of his tongue. The verse in the Koran regarding Moses is Sura xxiii, verse 23-25. It is used very widely and in all sorts of difficult situations, whether serious or not that serious: examples such as trying to study hard for an exam, or trying to push oneself a bit further to win a contest to the more serious situations that the Arab world is facing now. The proverb is said by one person to another to encourage him/her to push themselves an extra mile and not to give up or lose faith in God's mercy no matter how hard the situation may seem to be.
In the New Testament Jesus Christ often teaches about taking up one’s cross, self denial, and suffering before entering into the happiness of the Kingdom of God. See Mark 8: 34 and Luke 9:23.
Contemporary
This Arabic proverb is used now to give comfort and encourage patience in whatever hardships one may be facing in this life because God does not forget the righteous. It applies to serious situations that the Arab world (and the whole world) is facing now.
Ms. Gehan al Margoushy
16, Mahad el Sahara St, Heliopolis
Cairo, Egypt
EMail: gehan_margoushy@hotmail.com
Kuria (Kenya,
Tanzania) ProverbThe Kuria people live mainly in the Mara Region in northwestern Tanzania between Lake Victoria and the Serengeti National Park up to the border with Kenya and in southwestern Kenya. This proverb describes a typical situation when a person does something wrong. The person is given advice by his or her elders, but neglects this advice. Sometimes the person is not aware of what he or she is doing. The end result is to get into trouble. The person regrets having not taken the elders' advice. The Swahili (Eastern and Central Africa) version of this proverb is very common and rhymes the last word in each phrase: "mkuu" and "guu."
Asiyesikia la mkuu, huvunjika guu. (Swahili)
The person who does not listen to an elder's advice gets his or her leg broken. (English)
The basic meaning of the Kuria proverb is that consulting the elders helps people remember, and learn from, their history and roots. A story is told that around the years 1830-1850 there existed an old man known by the name of Maswe Mekere. He belonged to Abaracha (Abanyamongo) Kuria clan of the Abachuma generation. The Kuria ethnic group has four pairs of evolving generations and each pair exists for about one hundred years. He prophesied about the coming of white persons who would carry out ceremonies wearing robes with dorsal stripes crossed by horizontal ones (the cross). He said that they would carry out the ceremonies with splints burning on each side (candles). There would be two children serving the celebrant with bells. These persons would differ from the white rulers.
His grandson Marwa Rhobi in early 1930s heard of such persons in Kibumai, Nyariso, and Nyarero in Tarime district. He decided to go and see what they were doing and make a comparison with what his grandfather had prophesied. When he reached there he did not see what he had expected as these people were SDA and Mennonites. He did not stop there for he had heard of such persons in Isibania around the boundary of Tanganyika and Kenya. He decided to go there to see what was going on. He had been told that these persons carry out their ceremonies every Sunday in the morning. So he planned to arrive there on a Sunday morning and attend the ceremony. He was successful, and as he watched the ceremony [the mass] he very nearly shouted in the church that he was seeing what his grandfather had talked about.
Why did Marwa Rhobi go to all this trouble? His grandfather had said that he or she who would hear and become followers of these persons would go to the skies and would not die. Marwa Rhobi went back to Nyamongo full of plans and very happy. He told others what he had seen and suggested that other people join him and go back to Isibania and become followers of the celebrants [Catholics]. A few persons such as Zechariah Mayani joined him and went to become catechumens and were baptized. That was the beginning of Catholic Christianity in Tanganyika Kurialand.
Biblical Parallels
“Go ye, therefore, and teach all nations baptizing them in the name of the Father, and of the Son and of the Holy Spirit and teach them to observe all things whatsoever I have commanded you and lo, I am with you always, even unto the end of the world. Amen” (Matthew 28: 19-20). “He that believes and is baptized shall be saved, but he that does not believe shall be condemned” (Mark 16: 16).
Contemporary
One interpretation and application of this Kuria proverb is that following the advice of the founder of Kuria-style Catholicism brings the fruits of salvation and eternal life. Also Maswe Mekere did not only prophesize for the Abaracha clan, but following the story above "for all the people of goodwill” who would take the word from the missionaries and would go to heaven and so not die.
This Kuria proverb also teaches our society to adhere to the advice given by the elders. It is assumed that the elders in our African society have seen a lot of events in the past and present so that they can judge more correctly. This experience of the elders is used to advise youth on a variety of issues. Whoever rejects the elders’ teaching will normally get into trouble. For example, parents and teachers advise students to study hard and not to engage in pre-marital sex. Yet we see students conceiving at an early age and having unwanted pregnancies before completing school. Young people become victims of sexually transmitted diseases such as AIDS. Today’s world witnesses a dramatic increase in the use of addictive drugs such as heroine, mandrax, etc. These drugs confuse young people so that they lose their ability to think and fail their exams. Thus one major reason for the misfortunes of young people is that they reject the good advice given by parents, teachers, and our society at large.
NOTE: A version of this Kuria proverb is explained under the theme “Elders: Experience and Wisdom” on page 72 of the book Ibireengio: 505 Kuria Proverbs. Part of the Kuria Oral Literature (KOL) Project. Nairobi, Kenya: Executive Printing Works, 1994.
Mr. Linus Chacha
Mr. Mattias M. Magoto
c/o Kiagata Parish
P.O. Box 93
Musoma, Tanzania
and Rev. Francis Flynn, M.M., deceased
These two Kuria elders carried out cultural research with Rev. Francis Flynn, M.M., an American Catholic Maryknoll missionary priest who worked among the Kuria people for many years in Tanzania and Kenya, and who died in the United States on 13 December, 2003. This Kuria proverb is explained and disseminated on this website in his memory. May he rest in peace.
Mpoto (Malawi,
Tanzania) ProverbThe Mpoto Ethnic Group lives along the shore of Lake Nyasa in the northeast part of Malawi and in Ruvuma Region in the southwest part of Tanzania. Their language is Chimpoto or Kimpoto. Purposely I have not translated Ngorulahi and Ngarambangandu since they are proper names of famous local personalities in the colonial times who resided on the shore of Lake Nyasa, specifically at Hinga village in southwestern Tanzania. This Mpoto proverb appeared at the time of elections when the candidates campaigned for leadership. It signified that when one succeeded, the other candidate(s) had to lose and try his or her best the next time. The elected person was known as “Jumbe” meaning “the representative.”
The proverb is used in many circumstances where something in scarce supply is presented to some people or to a group. It is obvious that some people will miss it. It tells us that sometimes people find it difficult to satisfy all people equally because of either their financial position or lack of early information. Almost all the villagers use this Mpoto proverb, either as an excuse or as a sign of annoyance when a child is persistently demanding the thing that he or she missed. It causes jealousy, anger, envy, and hatred between the favoured and the unfavoured.
Biblical Parallels
From the beginning of the Bible, we find two brothers, one being the farmer and the other being the pastoralist. Cain felt that his brother Abel betrayed him because God accepts Abel’s sacrifice of the lamb. Cain is not happy to see his brother’s prosperity. Hence, he kills him (Genesis 4:2-8). Again we find Jacob’s 10 sons who hate Joseph simply because their father favors him, and above all, God does the same. They are not ready to listen to his observations or visions (Genesis chapters 37 and 39). King Solomon justly solves the case of the two women (1 Kings 3:16-28). Coming to the Gospel, we find the younger son demanding his share. He spends it the way he wants. He comes back. He is welcomed. The elder son is not happy (Luke 15:11-32). Imagine now that you are in his position; what will you do? Martha feels jealous in seeing her sister spending all her time with Jesus. Can’t Jesus spend his time with just one of them (Luke 10:38-42)? There are many examples of preferential treatment
Contemporary
“Preference” dominates this African proverb’s contemporary and religious use. When the government acquires enough resources for the development of the country, it should see which place is in most need. It should direct the project to such places first, while leaving aside other parts. This helps to make sure that the area is well sustained. After that the government should develop other areas, one after another. It is better that one part complains than to try to please all at once while achieving nothing. See the popular African proverb Two roads overcame the hyena. When one part is well maintained today, it will create a chance for another area to be developed tomorrow. And this sustains development. Africa now is a battlefield and a continent of coup d’etats. People are fighting for leadership whether they are able to rule or not. With the proper application of this Mpoto proverb, there should be no hatred or fighting in Africa or in the world. Demand for power is a sign that one is not a good leader. Let us not impose ourselves in order to rule. Maybe the people do not like you. Why do you force yourself to be loved or recognized? To be loved is a supreme gift from above, from God.
Frater Oswin Ndowa, SDB
Don Bosco College of Philosophy and Youth Studies
P.O. Box 8955
Moshi, Tanzania
E-mail: Ndowa<sdbmoshi@africaonline.co.tz>
Toposa (Sudan) Proverb
The Toposa community lives in Southern Sudan, Eastern Equatorial, Kapwota County and is a community that herds animals. In their traditional customs, the Toposa showed friendship between people by giving each other a bull or goat or spear or cowbell, i.e. a person may go to his friend and ask for these things. Before giving these things, the friend must also feed the person who is asking for these things.
Here is a story: One time a man went to his friend who gave him 10 goats, but did not feed him before he drove the goats away. On the way home, the man who was driving the 10 goats got hungry. He saw vultures dropping from the sky and sitting on the trees. The man thought there is a dead animal in the area and hoped to get some food. He ran to where the vultures were, but could not find any meat. When he returned, he found that his animals had disappeared.
Hence, the Toposa people believe that the friend who gives you what you ask, and does not feed you, is a bad friend. If there is no food at all in the country, your friend should accompany you or give you someone to help you to drive the animals
Biblical Parallels
Matthew 5:38: “Love your enemies. Do good to those who hate you. Give to everyone who asks for something.”
Jesus feeds the crowd. Matthew 14:13-21: "It is already late, send the people away, and
let them go to find food to eat." The people were tired, yet Jesus did not send them away. Paul, the apostle said: "'Food is for the stomach, and the stomach is for food."
Contemporary
Toposa people care very much about “nyakenu” (“strangers or passersby”) who might come and spend hours or days with them in their own place. "Nyakenu” is a group of people, strangers or known people, who may come and ask from you something to eat before they continue on their journey. These visitors must be entertained with whatever is available -- food, water, etc, what they need. The Toposa advise their young men and women not to let the stranger pass by without providing them with necessary assistance.
This Toposa proverb encourages many forms of welcome and hospitality.
Mr. Paul Lopyem
Nanyangacor Parish
Torit Diocese, Sudan
E-mail: Lopyem <KFRS1@bushmail.net>
Longo (Tanzania) Proverb
A thorn can penetrate deeply in your foot, the main instrument of your physical mobility. It can be appeased for a while, but it still remains as a danger to your leg. Any day, it can revive and bring you to a bad condition, worse than the preceding one. A thorn has its poison and this poison can work slowly.
So at a tender age a child can be deeply touched by a bad example or a scandalous attitude of his or her parent, let us say, perhaps unconsciously. But the negative impression is still registered in his brain and can produce any day a psychological problem or alienation. Thus the wound can revive in another bad form. This Longo proverb is used to advise educators to take precaution that this does not happen.
Biblical Parallels
One day Jesus was called by a respectable Rabbi, a Master in his Synagogue (see Luke 8:40-56). His little girl was dying, and in fact, died. Jesus noticed that this request was not made by the mother but by the distraught father. This was not a common way in Jewish culture. This honorable man did not realize that he loved his only daughter more than his wife. Her death became for him "the end of his world! This was possessive love beyond measure! He was preventing his daughter from growing up, from looking for another "male", a husband. The father wanted her to remain his "creature"', his "thing" of enjoyment. Since she could not grow up, she died psychologically and finally physically. Jesus cures her and tells them to give her something to eat.
Contemporary
Use and Religious ApplicationColonial hegemony could not be maintained out of time. In 1959 King Baudouin saw that the independence of the Belgian Congo had to be given in six months. The local Parliament of Belgian Governors and Administrators jumped over their pulpits saying: "Impossible, let us foresee an Independence in 2030." The apartheid in South Africa was worst. Happily Nelson Mandela softly could obtain the adjusted cure to avoid a horrible massacre. The centuries of domination of the Batutsi over the Bahutu in Rwanda provoked horrible vengeance and genocide. That drama was put in front of the world by the media, but has to be seen in its historical context.
NOTE: See in the Select Bibliography of this website Proverb No. 84 in the Collection of 193 Longo Proverbs (Geita District around the southern part of Lake Victoria in Northwestern 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 Duplicated, November, 2002.
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