African
Proverb of the Month
December, 2005
Munyal deefan hayre. (Fulfulde)
Avec beaucoup de patience on peut cuire même une pierre. (French)
Patience can cook a stone. (English)
Fulfulde (Benin, Burkina Faso, Cameroon, Central African Republic, Chad, Mali, Niger, Nigeria, Sudan, and Togo) Proverb
Background, Explanation and
Everyday Use
Fulfulde is the language of the Fulbe people who live in many countries in Africa. The basic meaning of this proverb is: With patience and restraint, one can solve even the most difficult problems. One of the key characteristics of pulaaku (the "fulbeness" or the Fulbe way of life) is patience. A true Pullo (singular of Fulbe) person is expected to be patient in all circumstances but it not easy. Sometimes the various challenges of nomadic or sedentary life push the Fulbe people to react quickly or to lose patience. It is in similar conditions that this proverb is quoted to remind whoever is concerned the value and benefit of patience.
This Fulfulde proverb is often quoted when somebody is losing his or her patience, when somebody is about to make a quick decision without thinking seriously and considering carefully all the consequences of his or her actions, when a trial seems to last forever, when there is a risk of revenge, when there is a risk of conflict, or when people are tempted to react violently to a provocation.
Biblical Parallels
Patience is also one of the key virtues in the Bible. God Himself is the
God of patience (Romans 2:4 and 15:5; 2 Peter 3:9). In Ecclesiastes it
is written that "patience is better than pride" (Ecclesiastes 7:8b).
In the New Testament it is interesting to notice that patience is not
only one of the nine fruits of the Holy Spirit (Galatians 5:22), but
also a virtue that every Christian must pursue (2 Peter 1:6). Believers
are invited to imitate those who will "inherit what has been
promised" through faith and patience (Hebrews 6:12). Patience is
one of the values that a man or woman of God must pursue rather than the love
of money (1 Timothy 6:11).
Contemporary Use and Religious
Application
Fulbe people continue to use this proverb as presented in the first section (background, explanation and everyday use). However, as we live in a world where things happen very fast, this proverb deserves special attention. When we push a button we expect light to appear or disappear right away; when we click on a computer icon we expect it to perform a specific task right away. Sometimes human relationships are also treated that way. People lose patience easily. But a society or an individual without patience is like a vehicle without brakes. It is very dangerous to live without patience. In the current global context where terrorist attacks happen almost on a daily basis, there is a high risk of jumping to quickly to conclusions or of making decisions without thinking seriously and of responding inappropriately to the root causes of terrorism. Christians can really contribute to solve this problem if they are patient and if they truly, but tolerantly, seeking deeper and wiser responses to terrorism and to similar problems. Our world needs genuine love, freedom, justice, and peaceful cohabitation between people without consideration of their gender, age, social class, religion, and culture. It takes patient believers who draw their strength from the God of love and patience to make it possible. With God's blessing, there is power in patience.
Moussa Bongoyok
P.O. Box 40126
Pasadena, CA, 91114 USA
E-Mail: bongoyok@yahoo.com
African
Proverb of the Month
November, 2005
Jojutupii ngakumanya mwini nzala. (Matengo)
Aliyekwisha kushiba hamjui mwenye njaa. (Kiswahili)
The person who has eaten and satisfied himself or herself does not care for the
one who is hungry. (English)
Matengo (Tanzania) Proverb
Background, Explanation and
Everyday Use
The Matengo people live in Mbinga District, Ruvuma Region in Tanzania. They are a hard working community. They grow coffee, maize, beans, and peas. They have close ties. They bring up their children by observing their long standing ethnic group traditions. Matengo people are very hospitable and generous to all especially to strangers. This Matengo proverb was traditionally used to remind the young people to treat other people kindly, particularly by offering food to those who are hungry.
The assumption of the proverb is based on the fact that food is one of the three basic needs of life: food, shelter, and clothes. Sharing food and drink is a common everyday practice that is carefully observed wherever one happens to go within the boundaries of this ethnic group. That is why greedy people are not accepted among the Matengo because they do not consider, and sympathize with, those who are hungry or in famine situations.
People who have experienced the pinch of hunger would eagerly sympathize with hungry people and be ready to help them with food. But people who have always plenty of food will find it very difficult to understand hungry people and thus fail to help them with food because they have never experienced its pinch. Some people, therefore, may find it difficult to help other people in their sufferings because they have not encountered such difficulties.
Biblical Parallels
The Bible has some important parallels to this Matengo proverb including:
Hebrews 2: 17-18 "For it was not the angels that Christ took to
himself, he too himself a descent from Abraham. It was essential that he should
in this way become completely like his brothers so that he could be a
compassionate and trustworthy high priest of God's religion, able to atone for
human sins. This is because he has himself been through temptation he is able
to help others who are tempted." Luke 16: 19-24: "The Rich Man
and Lazarus."
Contemporary Use and Religious Application
This Matengo proverb in Tanzania has a lot of contemporary relevance socially, economically, and politically. Rich countries do not understand the pinch affecting third world countries such as the abject poverty that is compounded by deadly diseases. People have to be kind and generous to our neighbors and those whom we come across in different situations irrespective of their ethnic group, creed, religion, gender, and disability. Street children and people with HIV/AIDS should not be stigmatized. Displaced persons, refugees, and those afflicted by natural disasters such as tsunami, hurricanes, drought, etc. should not be ignored.
NOTE: This Matengo proverb is No. 24 on page 11 in the book The Matengo (Tanzania) Proverbs and Sayings. Collected and explained by Rev. Egino Ndunguru. 42 pages. Dar es Salaam, Tanzania: Privately Duplicated, 2005. It is listed on the "Annotated Bibliography" Page of this website as one of the Endangered African Proverbs Collections that are a continuation of the African Proverbs Project.
Rev. Egino Ndunguru
P.O. Box 968
Tanga, Tanzania
E-Mail: Ndunguru<jopahanya@yahoo.com>
African
Proverb of the Month
October, 2005
Drinza si okuku dra oboa. (Lugbara)
Due to shyness the tortoise died in a boat. (Literal
English Translation)
Kutokana na woga, kobe alikufa mashuani. (Literal
Swahili Translation)
Lugbara (Uganda and DRC) Proverb
Background, Explanation and
Everyday Use
The Lugbara people are an ethnic group that lives partly in Northwestern Uganda and partly in the Democratic Republic of Congo (DRC). I am mainly involved with the Lugbara of Uganda. Like most other African ethnic groups they commonly impart their political, socio-economic, moral, and religious education through proverbs, sayings, and stories.
A typical example is the Lugbara proverb drinza si okuku dra oboa that literally means due to shyness the tortoise died in a boat. Most Lugbara are very familiar with this particular proverb. The dilemma of how, why, where, and when did the tortoise enter the boat and subsequently die unquestionably intensifies the use of the proverb.
This proverb is often applied in cases where a member or members of the community fail to participate in vital events because of shyness, insincerity, and deception. Failure to participate actively in the life generating events of the community brings about subsequent remorse, pain, regret, lamentation, etc. depending on the nature of the event omitted due to shyness.
Biblical Parallels
"You will learn the truth and the truth will make you free" (John 8:32).
See also Isaiah 42:7, Deuteronomy 9:13, and Galatians 4:25. Jesus
said, "I am the WAY, the TRUTH and the LIGHT"(John: 14:6).
Contemporary Use and Religious
Application
We can scarcely deny the fact that in this new millennium there is a culture of the structured falsification of truth, lies, hypocrisy, corruption, negative propaganda, permissiveness, etc. There is consequently an urgency to build a culture of truth. Just as the tortoise died because of lack of sincerity or truth, so the human person and his or her community may similarly perish due to the growing erosion of truth in our own epoch. The good Pope John XXIII in his encyclicals Mater et Magister (1961) and Pacem in Terris (1963) emphasized the vitality of truth as a "pillar" for building a stable world order. Pope John Paul II did not hesitate to reassert truth as the power of peace (1980). To profit by the biblical parables, the search for truth and living by its precepts is vital for the freedom that is so much desired by all people and races. The ultimate pro-life statement a Christian can propose is to encounter Jesus himself who is "the WAY, the TRUTH and the LIGHT." My exhortation is: Let us remain true to ourselves and actively participate in morally sound responsibilities for the integral growth of peoples.
NOTE: See Lugbara Wisdom. A collection of 773 Lugbara (Uganda and Democratic Republic of Congo) Proverbs that convey the wealth of Lugbara wisdom. Collected by Albert Dalfovo. Edited by John S. Mbiti. African Proverbs Series Volume 3. Pretoria, South Africa: UNISA Press, 1996 and Ibadan, Nigeria: Sefer Books, 1997.
Rev. Victor Mundua, A.J.
c/o Apostles of Jesus Generalate
P.O. Box 24946
Karen 00502
Nairobi, Kenya
E-Mail: Mundua<generalateaj@wananchi.com>
African
Proverb of the Month
September, 2005
Sade a bha gbe eban, eban di khien Edin. (Esan).
Provided no person stunts or destroys a sprouting palm kernel seedling, it will
definitely grow into a palm tree. (English).
Esan (Nigeria) Proverb
Background, Explanation and
Everyday Use
The Esan people inhabit the southwestern part of Nigeria. They form one of the minor ethnic groups in Nigeria. History has it that they originated from the Binis (the Edo-speaking people of the ancient Benin Kingdom). A schism in the distant past resulted in the migration and resettlement of the Esan people in their present geographical location. However, the tie with the Binis was not completely severed. To this day the chiefs and kings (Enogie is the Esan title for a king) of the Esan people are crowned by the Oba, the supreme head or king of the Benin Kingdom.
Eban is the Esan word for a sprouting kernel seedling. Edin is the name for the palm tree which produces palm fronts from which palm oil is produced. In most parts of Esan land, farms are situated in the forest. Thus when palm kernels are planted, the farmers rely heavily on nature to irrigate the field. The farmers ensure they constantly weed the outgrowths that compete for nutrients with the young kernel seedlings. At this early stage of growth, the young plant is susceptible to all sorts of environmental hazards such as drought, storm, and insect invasion. It is also liable to being trampled upon by animals or even eaten by them.
A palm kernel plant that is able to resist and survive the hostile environmental factors will develop into a matured palm tree. Once it is fully-grown it not only provides shade for the inhabitants, but also gives shelter to the birds of the air. This Esan proverb accentuates hope and the need for perseverance. This proverb is used in the event of an apparent predicament. Whenever a member of the community or a friend is confronted with the hardships inherent in life’s drama, this proverb is cited to remind the person of the importance of "hope" in this life. It serves to generate in the person a sense of perseverance amidst trials.
Biblical Parallels
The Old Testament presents us with some biblical figures whose lives are characterized by hope and perseverance. By possessing the aforementioned virtues, these individuals are able to stand against the torrent of hatred, jealousy, victimization, hostility, and lust.
The story of Joseph in the book of Genesis epitomizes the interplay between hope and perseverance. Joseph enjoys the preferential love of his father, Jacob. Also he recounts several of his dreams which foretell his imminent success and triumph over and above his siblings and other family members (New Jerusalem Bible or NJB, Genesis 37:6-7). Jacob’s immense love for Joseph coupled with Joseph’s dreams of success explains his brothers’ hostile attitude towards him (NJB, Genesis 37: 4, 4, 19, 23-25).
Joseph’s brothers’ hatred for Joseph culminates in their decision to sell him as a slave to the Midianite traders or Ishmaelites (NJB, Genesis 37: 28-29). While in the house of Potiphar his master, Joseph resists the seductive advances of Potiphar’s wife. Joseph's faithfulness to Yahweh (or YHWH) inspires his actions (NJB, Genesis 39:7-14). Joseph endures the stress of prison life believing in YHWH's hosed (faithful love) (NJB, Genesis 39:21-23). YHWH does show Joseph hosed through the benevolence of Pharaoh. Pharaoh, satisfied with Joseph’s inspired interpretation of his two dreams, appoints Joseph Governor of Egypt (NJB, Genesis 41:38-49).
Another biblical figure whose exemplary life of hope and perseverance is
identifiable in the Old Testament is Susanna, daughter of Hilkiah and
wife of Joachim (Deuteronomy 13). The elders’ demand that she satisfy
their sexual urges enmeshes Susanna. In spite of her present predicament, she
refuses to give yield to the lustful desires of the two elders. The accounts
given by the elders compromise her innocence. Susanna believes and hopes in
YHWH. Her hope in YHWH sustains her throughout her trial by the Judges of
Israel. Finally, through Daniel, YHWH vindicates Susanna from the claws of the
wicked judges (the two elders) (NJB, Deuteronomy 13:28-64).
Contemporary Use and Religious
Application
Life’s drama is characterized by trials and difficulties. The presence of natural conditions and artificial factors that are capable of stunting or destroying us cannot be denied. Fatalism is one of the options that life presents us with in moments of crises. Some people are tempted to resort to defeatism by accepting fatalism as an option. In utter despair, they rule out all chances of success or any possibility of a breakthrough.
This Esan proverb reemphasizes the need to hope. The shackles of despair need not fetter us. Hope is the mother of perseverance. The existentialist, Gabriel Marcel, emphasizes the notion of a human as a being who must have "hope" (a hoping subject) amidst a world characterized by despair (Homo Viator, 36). Life’s sustenance is consequent upon the presence of hope. Hope equips us with the requisite strength to confront life’s demands and difficulties.
In our continent, Africa, the issue of justice is and will continue to be a subject of philosophical, socio-political, cultural, and religious debates. The pursuit of justice is bound to attract the hostile thorns of opposition and persecution. This Esan proverb urges and encourages those who champion the cause of justice to persevere in the fight against injustices.
List of Sources
The New Jerusalem Bible. General Edition. Henry Wansbrough. London: Darton, Longman and Todd Ltd, 1985.
Marcel, Gabriel. Homo Viator: An Introduction to a Metaphysic of Hope. Translated by Emma Craufurd. New York: Harper and Row Publishers, 1965. p. 36.
Itua Egbor, S.J. (Nigerian student in Regency Program)
Provincial Residence
4L Agusto Close
P. O. Box 223
Surulere
Lagos, Nigeria
Cell Phone: (234) 80-25667768
Land line: (234) 01-7733535
E-Mail: ituanoviganosj@yahoo.com
African
Proverb of the Month
August, 2005
Mila mata, pewiyomboka mtandu wa libihi. (Ngoni)
Umeze mate unapovuka juu ya daraja la gogo moja. (Literal
Swahili)
Penye kikwazo piga moyo konde. (Figurative Swahili)
Swallow saliva before you cross a one-log bridge. (Literal
English)
Ngoni (Tanzania, Mozambique) Proverb
Background, Explanation and
Everyday Use
The Wangoni Ethnic Group lives mainly in Songea District in Ruvuma Region, Southwestern Tanzania. They originally came from Natal, South Africa.
Most of the rivers in the villages in Tanzania have no modern bridges. Usually a long log of a tree is put across the river. Very many people, particularly women and children, become afraid when they realize that there is only one log on which they have to walk on to get across to the other side of the river. Thus the elders encourage them to swallow saliva before crossing it. This act of swallowing saliva is just like saying a prayer so that you may safely cross the river on this single log.
This proverb is used in encouraging people to be consciously careful in dealing with delicate issues. People are encouraged to be cautious in everyday performance. It is dangerous to cross this type of bridge, which resembles the action of taking the narrow path.
Biblical Parallels
Matthew 6:24: “No one can serve two masters. Either he will hate the one
and love the other, or he will be devoted to the one and despise the other. You
cannot serve both God and Money.” Also Luke 16:13: You must choose one
master. At the crossroads one has to make a decision of either following the
narrow road or the broad way. It is at this juncture that a person should not
lose his or her soul, but must take special care. All Christianity concentrates
on the person at the crossroads.
Contemporary Use and Religious
Application
The single log symbolizes the one soul that each person has. Each one of us is reminded to be extra careful to take care of his or her soul diligently. As each human being has only one soul, there is every reason to take every care so that he or she may not lose it. It is also true that human beings are only born once, with only one soul, and they die once. Therefore, they have to be absolutely cautious so that they maintain their soul for a fruitful eternal life. The one log bridge also symbolizes the truth that there is only one God the Almighty, the Creator of earth and heaven. Jesus Christ is the only begotten Son of the Father and the "way" of our salvation.
A married couple should realize that the unity of the sacrament of matrimony is like a one log bridge. Each one of the partners has to comply fully with its obligations, short of which the couple will not reach its destination. Therefore, marriage is like crossing a river on one bridge. Neither the husband nor the wife is ever allowed to cross it alone. This implies tolerance, humility, forgiveness, sympathy, and the esteem of togetherness as one marriage entity. And because of one baptism, all Christians are part and parcel of one goal that is the eternal life for each one of us. So the one log bridge is applicable to various situations in the daily life of the peoples of all nations of the world.
NOTE: This Ngoni proverb is No. 57 in the book Wisdom from the Ngoni Proverbs. Collected and explained by John P. Mbonde. 70 pages. Dar es Salaam, Tanzania: Duplicated June, 2004. It is listed on the "Annotated Bibliography" Page of this website as one of the Endangered African Proverbs Collections that are a continuation of the African Proverbs Project.
Mr. John P. Mbonde
P.O. Box 3479
Dar es Salaam, Tanzania
E-Mail: jopahanya@yahoo.com
African
Proverb of the Month
July, 2005
Nkome kakinda: Teka vútula mbusa. (Kongo)
(Para se dar) um murro forte: É preciso voltar a mão atrás para ganhar balance.
(Portuguese)
To punch with a strong fist, you need to turn over your hand. (English)
Kongo (Angola and DRC) Proverb
Background, Explanation and
Everyday Use
Who wants to obtain good results has to do good and precise preparation. It is necessary to know well the conditions of payment, to think carefully before taking a good resolution, to think well before assuming any commitment.
This proverb, taken from the precious book Sabedoria Cabinda – Símbolos e Provérbios by Father Joaquim Martins, C.S.Sp. that was published in Lisbon in 1968 by the Junta de Investigações do Ultramar, goes together with very simple drawings of a fist and an arm. One of the characteristics of the wisdom of Cabinda in Angola, represented by different peoples and particularly by the Bakongo and Bauoio, is the process to express themselves not only by words, but also with symbols and objects going together with the words adapted for every situation of life and problems. The author writes in the introduction: “In the past, for the occasion of marriage, the family of the bride used to cover the pots of the food, which were sent to the family of the bridegroom, with lids full of symbols which were adequate to the event, to show to the bridegroom how they wanted the bride to be treated. And vice versa, in the lids of pots sent by the bridegroom to the family of the bride.”
The Bakongo and Bauoio people, together with the Balinge, Bavili, Basundi, Baluangi, form the people of Cabinda, a small, but very rich territory which belongs to Angola and at the same time is placed like a “wedge” in the territory of the Republic of Congo. In Portuguese it is called “o enclave de Cabinda” with an area of 7,120 square kilometers and a population of around 350,000.
Biblical Parallels
In the Gospels Jesus speaks many times about the necessity of being prudent, vigilant, and prepared before facing big decisions and situations in life. I find particularly relevant to this Kongo proverb the quotation of Luke where we read these words of Jesus about the cost of being a disciple:
“Which of you wishing to construct a tower does not first sit down and
calculate the cost to see if there is enough for its completion?… Or what king
marching into battle would not first sit down and decide whether with ten
thousand troops can successfully oppose another king advancing upon him with
twenty thousand troops?” Cf. Luke 14:28-32 in The African Bible.
Contemporary Use and Religious
Application
Today we need to cultivate a spirit of reflection and of thinking things over, to weight the pros and cons of what we are supposed to do in life. In our society with so many pressures, many times we may fall so easily into attitudes that are just the expression of our emotions without any control. We may fall into aggressiveness or violence, or into states or situations of life where afterwards we regret so much where we find ourselves. Too many messages, also conveyed by the means of social communications, so many political and economic slogans, fashions, and influences of other cultures, are simply a lot of noise especially in the urban, overpopulated areas. They may create an obstacle for people to have time to think, to reflect, to ponder and also to pray about what we feel, about good or bad past experiences in life, in order to draw good resolutions for the future. Both the sound tradition of our ancestors and the Word of God invite us to be more attentive to what is going on inside of us and the motivations of our behavior.
Sister Maria De Carli, FSP
Paulines Publications Africa
P.O. Box 49026
00100 Nairobi GPO, Kenya
E-Mail: audiovisuals@paulinesafrica.org
African
Proverb of the Month
June, 2005
Waalombwelwa noyi niiso paantu. (Oshiwambo)
If you do not listen to good advice, you will be embarrassed in public. (English)
Oshiwambo (Namibia) Proverb
Background, Explanation and
Everyday Use
Every society has cultural values and norms that give advice to people in order to help them grow more humane and follow the right way of life. This advice helps people to be successful in their lives and to be good examples to others in society. Normally it is the elders who have the responsibility to impart wisdom, good norms, and good advice to young people. This is what is practiced by the Owambo people who are an ethnic group in the northern part of Namibia.
Language is one of the basic means of education and passing on advice. Oshindonga, the language of the Ndonga people, is one of the seven dialects of Oshiwambo, the language of the Owambo Ethnic Group. Everyday young people are told to behave. Those who do not want to listen and to take good advice due to pride, disobedience, or contempt find themselves in danger or in difficult or unpleasant situations.
A typical use of this Oshiwambo proverb in Namibia is when a person is advised to clean a spot or dirt on his or her clothes. When this is not done, the person is later embarrassed in public.
Biblical Parallels
The Sacred Scriptures provides the norms of our faith and help us to lead a righteous life. The Ten Commandments form our life (Exodus 20:1-17).
Since elders are perceived as the parents of society, what they say ought to be
appropriate and precious as gold (Proverbs 25:11-12) at all times. The
Word of God, the foremost elder, is truth (Proverbs 30:5). The
instructions that God gives to humankind are formidable and will stand forever
(Isaiah 40:8), not pass away (Luke 21:33), and were there right
from the beginning (John 1:1).
Contemporary Use and Religious
Application
As young people become more educated, they tend to reject the advice of the elders. Many youth in Namibia today focus on material things. They are self centered and do whatever they want. They did not like to listen to advice beforehand. As a result some get involved in sex before marriage that leads to unwanted pregnancies and even sexual transmitted diseases including HIV/AIDS. They realize that they have made a mistake only when they are already in trouble.
Wilhelm Eita
St. Charles Lwanga Major Seminary
P.O. Box 40376
Windhoek, Namibia
E-Mail: Eita< ralbertine@maryknoll.org>
African
Proverb of the Month
May, 2005
Runda benda saon beoogo kurga. (Moore)
Le caleçon d'aujourd'hui vaut mieux que le slip de demain. (French)
The pants of today are better than the breeches of tomorrow. (English)
Moore (Burkina Faso) Proverb
Background, Explanation and
Everyday Use
Burkina Faso is a country in West Africa that was formerly Upper Volta under French rule, but gained independence in 1960. The Mossi people are the largest ethnic group in Burkina Faso. Their kingdoms, Ouagadougou, Yatenga and Gourma, dominated the early history of the region. The Mossi states were created around 1500 A.D., when bands of horseriders rode north from what is now northern Ghana. Mossi is the name of a people now living in central Burkina Faso. The Mossi people are approximately five million and they speak the Moore language.
This Moore proverb means that it is better to help somebody who is in difficulty now than to say that you will do it later or afterwards. Life changes quickly and you don't know what can happen tomorrow.
Biblical Parallels
Today we belong to humankind here on earth, but tomorrow we belong to God in
heaven. To show the power of love for humankind see the “Parable of the Good
Samaritan” (Luke 10:25-37).
Contemporary Use and Religious
Application
In life you must help your brother or sister now and not say that you will do it later or afterwards. In the Bible this is imitating the story of the kind and helpful Good Samaritan who responded immediately.
Alain Joseph Sissao
Chercheur, Burkina Faso
Adresse personnelle
02 B.P. 5178
Ouagadougou 02
Burkina Faso
ajsissao@yahoo.fr
Adresse professionnelle
INSS/CNRST
03 B.P. 7047
Ouagadougou 03
Burkina Faso
alainsis@hotmail.com
African
Proverb of the Month
April, 2005
O wera walya elyi atama. (Tembo)
Ne mange que celui qui a gouté à la fatigue du travail. (French)
Anayekula ameonja ugumu wa kazi. (Swahili)
The one who eats has tasted the hardship of labor. (English)
Tembo (Democratic Republic of the Congo) Proverb
Background, Explanation and
Everyday Use
In all societies and for people of all ages, the honest way of gaining life, caring for one’s family and assuring one’s future is labor. Labor of the farmer waking up early in the cold of the morning to till the soil; labor of the young school boy revising his lessons; labor of the watchperson spending sleepless nights; labor of the pilot flying miles in the air; labor of the courageous lady along the street selling chips and water. Labor made of doubt, sweat and hope. We find many people who complain about hunger and deprivation and, yet, they do not want to work. This Tembo Proverb in the Democratic Republic of the Congo (DRC) warns and reminds the lazy person that enjoyment is a result of hard work and sacrifice. A human being is called to work in order not to become a beggar, a burden to others, and a source of problems. Nobody is allowed to harvest and enjoy what he/she never worked for. One should be ashamed of enjoying the fruits of other’s sweat.
The Batembo constitute a small ethnic group in the eastern part of DRC. This part of the country has been under a humanitarian crisis following a ravage of almost nine years of war from 1996. A lot of people died during the war. Many fled their homes to the neighboring towns of Bukavu and Goma. Old and wise people, the custodians of traditions and customs. are disappearing together with their rich experiences and wisdom. With the death of these wise people and the precarious situation of people being scattered, the culture is slowly disappearing.
Biblical Parallels
Scripture recognizes the importance of human work as participation in God’s creative will, a necessity for human survival, and a humble way of responding to God’s call to holiness and perfection. It discourages laziness as a source of vice and corruption. St. Paul encourages the followers of Christ in Thessalonica to live a life worthy of their Christian call and give labor its due:
“You know how you should take us as your model: we were not undisciplined
when we were with you, nor did we ever accept food from anyone without paying
for it; no, we worked with unsparing energy, night and day, so as not to be a
burden on any of you. This was not because we had no right to be, but in order
to make ourselves a model for you to imitate. We urged you when we were with
you not to let anyone eat if he refused to work. Now we hear that there are
some of you who are living lives without any discipline, doing no work
themselves but interfering with other people. In the Lord Jesus Christ, we urge
and call on people of this kind to go on quietly working and earning the food
that they eat” (2 Thessalonians 3:7-12 -- New Jerusalem Bible Translation)
Contemporary Use and Religious
Application
When hearing and reading about examples of corruption, financial mismanagement, and extravagant lifestyle that various leaders and governors are displaying in many of our African nations, one wonders what example of honest life and hard work the elders are giving to young generations. Now more than ever before, Christians in Africa need to stand against practices of secular life that devaluate human labor: traditions of dishonesty, laziness and immorality, and the new culture of begging that is being disseminated in our societies. Young generations need encouragement that their daily efforts can be justly rewarded, and not wasted into the stomachs of a handful of unscrupulous people.
Jean-Charles Kubanabantu, S.J.
Democratic Republic of the Congo
Email: kubanabantujc@yahoo.fr
African
Proverb of the Month
March, 2005
Mambo? Poa! (Swahili)
How are things? Cool! (English)
Swahili (Eastern and Central Africa) Saying
Background, Explanation and
Everyday Use
This popular Swahili saying or slang expression of youth in East Africa has many translations. The question Mambo? can mean: How are things? How are you? Hi. The most common answer is Poa (Cool! or I’m cool!) which comes from the verb that means “to get cool or to feel better.” Other answers when a person is in a good mood are: Poa sana (I’m really cool!). Safi (Okay or Fine). Salama (Peaceful). Or Yametulia that literally means “things are calm/settled.” When a person is in a bad mood, he or she can answer: Ovyo (Bad or Not well).
Mambo? Poa! is a popular Swahili greeting of general well being that can also include religious overtones. It conveys the positive spirit of African greetings that emphasizes relationships rather than just information or facts.
Biblical Parallels
King Solomon was a young man when he received the kingship from his father King David. During his time he tried to do his level best due to the wisdom that our creator God gave him. “The proverbs of Solomon son of David, king of Israel: For learning about wisdom and instruction, for understanding words of insight” (Proverbs 1: 1-2). King Solomon shows us that youth have an important part in society and he says that wisdom is the candle of everything. Our contemporary society must consider the contribution made by youth in bringing social, economic, and political development instead of ignoring them. Much of our workforce comes from youth. There is a Swahili saying: Vijana ni nguvukazi ya taifa (Swahili}. Youth are the labor force of the nation (English). An example is how youth can contribute something important such as the development of language by adding new vocabulary words and expressions.
A parallel to the greeting Mambo is Amani Kwenu (Peace be with you).
This is Jesus’ greeting to the apostles in his post resurrection appearances in
the New Testament.
Contemporary Use and Religious
Application
President Benjamin William Mkapa of Tanzania and various politicians like to use the word Mambo (How are you?) before addressing public gatherings. A Youth Office in Dodoma, Tanzania is called the Mambo Poa Youth Centre. It is interesting to note that in Western countries the word “cool” continues to be a very popular response in conversations, especially among young people.
Languages are born, exist and even die due to the availability or absence of users. Jordan Nyenyembe, a lecturer at the St. Augustine University of Tanzania (SAUT) in Nyegezi, Mwanza, Tanzania says that society should encourage youth to contribute new words to our vocabulary. These new words and expressions enrich our vocabulary and culture. In linguistic development adolescents are playing a big role by creating new words and expressions that enter into our formal language. Some Swahili words created by youth are matapeli (those who commit fraud) and mizengwe (problems). These words are now used by politicians and important people in various institutions.
Just think of the growing importance and influence of Sheng (informal language) that is a blend of Swahili, English and other local Kenyan languages (such as Kikuyu, Dholuo, Kamba, etc.). The Sheng word unbwogable has now taken on a life of its own in Kenya. Go to the full explanation in the “African Proverb of the Month” for April, 2003: http://www.afriprov.org/resources/explain2003.htm#apr03
African youth should be given a chance to express their feelings and ideas by creating new words and expressions.
Fred Mosha
Radio Tumaini
P.O. Box 9916
Dar es Salaam, Tanzania
Email: fradmkuu@hotmail.com
African
Proverb of the Month
February, 2005
Biye ojemo ni ng’wen. (Luo)
Mchwa awachongea kumbikumbi. (Swahili)
The fierce white ants cause the death of the kind and harmless ants. (Literal English translation)
Termites cause death, damage, and great harm to white ants. (Meaning English translation)
Background, Explanation and
Everyday Use
“Biye” are fierce white ants or termites which are destructive in nature. They eat and destroy wooden-built and grass-thatched Luo houses in East Africa. They live in anthills. As it is the Luo people did not know the modern scientific chemicals for destroying the pests. So what they did was that the people upset by the destruction caused by the white ants identified the nearest anthill in which the queen ant lived. Then they pulled down the entire anthill by digging it out. Fire was then lit on top of the ants in the dug hole so as to exterminate the ants and their source.
In contrast “ng’wen,” another type of ants, are kind and harmless and delicious to eat. They have bulky stomachs full of fat and are sweet and edible when cooked. They live together with the white ants in anthills. They do not seem to take part in building the residences in which they and the white ants live. However, they are always found to be living with the fierce ants. Because they live inseparably with the white ants in the same residences, they always fall victims to the destruction process aimed at destroying the white ants. Consequently even the “ng’wen” become exterminated along with white ants whose company they cannot avoid.
Biblical Parallels
Genesis 3:16-19: God pronounces judgment on Adam and Eve; from the biblical text their posterity is included in the pronounced judgment.
Genesis 3:23–24: Adam and Eve are sent out of the garden.
Contemporary Use and Religious
Application
The Luo people in Kenya and Tanzania teach that the elders of families and societies should refrain from indulging in unethical conducts and social misbehaviors during their lifetime. The Luos believe in the continuity of the families and societies as a going concern. Evil conducts on the part of the elders is believed to be a sign or bad omen which may thwart the growth of the families and societies. So the elders are always expected to apply wisdom in their social dealings lest a bad omen befall their posterity as a result of their misdeeds.
Luo elders are always expected to pave the way for the future success and achievements of their offspring. In which case, therefore, the society expects them to be of good conduct in their everyday lives so that the traditional curses, that may befall their posterity leading to failures in life, do not befall them.
When Adam and Eve became disobedient and defied God’s orders on what to eat and not to eat in the Garden of Eden God had to pronounce judgment over them. The punishment spilled over the entire human race in the form of original sin. As a result, all human beings are culpable, they being Adam and Eve’s descendants.
In principle Adam and Eve’s posterity should have been innocent but for the fact that they are children of Adam and Eve. How then can they escape their parents’ sins? There is no way. The net result is that the whole world is filled with sin. This affects all of us today. But the whole world is filled with goodness too.
Mr. Maurice P. Otieno
P.O. Box 70856
Dar es Salaam, Tanzania
Email: motieno40@yahoo.com
African
Proverb of the Month
January, 2005
Ma'di a erwa ni Ma'di. (Ma’di)
The cure of the Ma'di is Ma'di. (English)
Background, Explanation and
Everyday Use
The Ma' di people live in northwestern Uganda and in the southernmost end of the Sudan. The Ma'di are a Sudanese speaking people, classified as the Ma'di -- Mom group. Linguistically and culturally the nearest neighbors to the Ma'di are the Lugbara who live in the West Nile Region of Uganda. Also they are related to the Logo and the Keliko in the Democratic Republic of the Congo (DRC) and the Mum and Avukaya in southern Sudan.
Among the Ma'di, and nearly in all clans, you find one or two medicine men or women (healers) whose task is to mediate between humans and the sacred. The healers attend to physical ills and often act as moral guides too. They often prescribe rituals and known herbs to treat diseases. Some of these herbs have names like Alomi, Guru, and Mazabi. For instance, the ritual may be A jeka which means the washing of the stomach that is a reconciliation rite.
What I am pointing out is that the Ma'di seek the first solution to their problems from within their familiar environment and their tradition or culture. For example, a crime committed in the village will first be solved by the elders of the clan. If they fail to find any solution, they will then take it to the government court as a final resort. Or if one is suffering from headaches and other pains, they will first administer Guru or Alomi to the patient. The Ma'di are convinced that all issues or questions -- whether social, political, cultural -- have their solutions and must be sought first from within the society. Thus Ma'di a erwa ni Ma'di.
Biblical Parallels
The value of this proverb is echoed in the Gospel passage which says: “If
you are to go with your opponent before a magistrate, make an effort to settle
the matter on the way; otherwise your opponent will turn you over to the judge,
and the judge hand you over to the constable, and the constable throw you into
prison" (Luke 12: 58).
Contemporary Use and Religious
Application
Usually in Ma'di culture whenever a proverb is given, or cited, you do not give the application. It is up to the receiver to try and figure out its meaning. In that way the proverb performs its task of transformation and formation. For the sake of our audience who may not know the Ma'di culture, this Ma’di proverb can be applied to the following themes:
· Development: Most development projects are planned and simply implemented from above by the government. The user of this proverb during a meeting of elders in the village will encourage them to seek to be part of the solution of their own developmental programs.
· Relationships: Disputes do occur among people, sometimes among family members. When this proverb is used, it encourages the feuding members to seek settlement in the traditional court, not in the government court where sentences are harsh.
· Personal: I may find myself in a difficult situation, for example, in my marriage. A friend may come and use this proverb to encourage me to seek help from elders or from someone else. He is reminding me that alone it is going to be difficult to settle my problems.
NOTE: Additional material by Issac Kiyaka on Ma'di Proverbs can be found in:
Rev. Issac Kiyaka, S.J.
Jesuit Novitiate
Arusha, Tanzania
kiyaka@jesuits.net Email: kiyaka@jesuits.net