African Proverb of the Month
December, 2006
Abayita ababiri bajjukanya (=bejjukanya). (Ganda)
Waendao pamoja hugutushana. (Literal Swahili
Translation)
Umoja ni nguvu. (Figurative Swahili Translation)
Those who walk together warn each other. (Literal
English Translation)
Unity is strength. (Figurative English
Translation)
Ganda (Uganda) Proverb
Background,
Explanation and Everyday Use
The theme of this Ganda proverb of the Baganda
people in Uganda is the mutual help of friends. The background is when two
people are walking along together and the presence of a leopard is sensed. The
fright makes their hair stand on end as a way of warning each other of the
danger.
The proverb is used in situations where people do not want to cooperate. It
encourages them to work together.
Biblical Parallels
The 72 disciples of Jesus were sent out in pairs to
help each other along the way (Luke 10:1-2).
Contemporary
Use and Religious Application
In any undertaking when a person may be sent,
she or he needs to cooperate with other people in order to bring about success
and prosperity. This is very relevant for working together to promote peace and
justice in Africa today.
NOTE: This proverb is No. 71 in Ferdinand Walser, Luganda Proverbs (Kampala,
Uganda: Mill Hill Missionaries, 1984).
Vincent Ssemakula
semakulavincent@yahoo.co.uk
Jude Kiggala
kiggalaju@yahoo.co.uk
Seminarians of
Spiritan Missionary Seminary
P. O. Box 2682
Arusha, Tanzania
African Proverb of
the Month
November, 2006
Koklo metsoa pu adika soa avu o (Ewe-Mina)
Le chien n’est pas inquiet quand la poule s’empare de l’os (French)
The dog does not worry when the chicken runs over to the bones (English).
Ewe-mina (Benin, Ghana and Togo) Proverb
Background,
Explanation and Everyday Use
The Ewe-mina is one of the major ethnic groups in Togo and also lives in Ghana and Benin. As in many cultures, dogs are part of their households. They are considered members of the family with a specific role to play, namely to watch over the house for suspicious visitors. Being of the carnivorous family, dogs are known for their great appetite for meat. But in Togo they learn to settle for the bones since they rarely get meat. So it is not uncommon to see two dogs engage in an intense fight over a bone that someone throws to them. To the stronger goes the bone. A similar fight may occur between a dog and a cat. But a dog does not make a move when the chicken runs over to the bone. They do not fight chickens over bones because they know chickens do not have teeth for bones.
This is a Ewe-mina proverb of confidence. It is often said about people who do not feel threatened or insecure by the gifts or performances of others because they know their own strengths and talents. It is also a proverb against needless fights. There are some causes that are worth fighting for and some others that are better to let go.
Biblical Parallels
The Biblical figure who best exemplifies this proverb is St. Paul. St. Paul had great confidence in his call as an apostle of the Risen Christ. Though he did not know the earthly Jesus, he did not feel any less an apostle than those who journeyed with Jesus (1 Corinthians 9:1-2). Confronted in Corinth about the validity of his ministry, Paul proudly enumerated all that he endured and gave up for Christ. (2 Corinthians 11:16-29). Toward the end of his life, he confidently stated, “I have fought the good fight, I have finished the race, I have kept the faith. Now there is stored for me the crown of righteousness” (2 Timothy 4:7).
St. Paul also knew when to fight his detractors and when to just back off. When the integrity of his ministerial call was at stake, Paul fought vigorously to defend it (2 Corinthians 10 1-6; Galatians 2: 14). Otherwise, he devoted his energy to preaching the Gospel of Jesus.
Contemporary
Use and Religious Application
In many places in Africa it is still an affront to speak proudly of one’s qualities or accomplishment. In some parts, one can even get killed or poisoned for doing just that. The unspoken prevailing wisdom is to let others discover you and solicit your service. Consequently, many people choose to live an unassuming life which has its own merits. But when confused with false humility, an unassuming life leaves many talents underdeveloped or unexplored. This proverb can be used to stir up confidence in children and youth to help them see where their real strengths lie and how they can confidently develop them. Confidence and self-knowledge are the best antidote to insecurity and inferiority complexes.
The proverb also challenges our tendency to begin a fight or declare war for any cause. Disagreements and disputes are part of life. But are all disagreements worth fighting for? Is the adversary worth our energy? Or is the cause worth our time? The wise fighter knows when to fight and when to back off. That it is why she or he does not worry when the chicken runs over to the bones. Do you?
Mr. Simeon Messan Adagba
Elizabeth, NJ, USA
Email: tayivi@yahoo.com
African Proverb of the Month
October, 2006
Umtajiri ntagira umsozi. (Shubi)
Mtajiri hana mlima. (Swahili)
A rich person does not have a mountain. (Literal English Translation)
A rich person does not have to struggle, that is, share the problems of ordinary people. (Figurative English Translation)
Shubi (Tanzania) Proverb
Background,
Explanation and Everyday Use
If you are rich you seem to be protected from the many ordinary problems that are the lot of the majority of your companions. But then you will easily use your money for bribes and corruption in order to reach your dreams. So it is very difficult for a rich person to remain honest.
The first President of Tanzania, Julius Nyerere, was an exception. Contrary to the majority of his collaborators, he had the courage to remain a man who was really "poor in spirit" despite his high position.
Biblical Parallels
Jesus said: "You cannot serve God and wealth" (Matthew 6:24).
See the "Story of the Dishonest Manager" (Luke 16:8).
Contemporary
Use and Religious Application
The news media are full of examples of leaders who use their social and political positions and power for financial gain, even by democratic means. Then they stay on top by bribes and other strategies.
NOTE: See No. 14 in the Select Bibliography on this website. Proverb No. 7 in 198 Proverbs of Shubi Language. Endangered African Proverbs: A Continuation of the African Proverbs Project. Collected and explained by Joseph Nkumbulwa and Rev. Max Tertrais, M.Afr. In conjunction with the Sukuma Research Committee, Bujora, Tanzania. Bujora, Mwanza, Tanzania: privately printed, 2006.
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
African Proverb of the Month
September, 2006
When you sort out the grains, it becomes pure.
(Tigrinya).
Ukipepeta nafaka, inabaki iliyo safi. (Swahili)
Tigrinya (Eritrea, Ethiopia) Proverb
Background, Explanation and Everyday Use
NOTE: Rendering this proverb in its original Tigrinya language is not possible here because it does not use the conventional English alphabet and Roman script. Tigrinya is an Ethiopian Semitic language and to write the Tigrinya characters one needs a Unicode Geez font (fidel script).
Among the Tigrinya people of Eritrea and Ethiopia, grains especially maize and sorghum have over the years been important in their cultural and social economic realms. The Tigrinya people in Eritrea have emphasized the growing of grains particularly sorghum in the recent years following their independence from Ethiopian domination as a way to show their economic and livelihood independence. Today it is a grain that forms an important part of their culinary life. After harvesting sorghum, and in the course of its preparation for milling or pounding in preparation for meals, great care is taken to sort out impurities and make it clean and pure from impurities. This proverb has its conceptual origin in the process of the preparation of sorghum.
As for the meaning of this Tigrinya proverb, its application is connected on the relationships among the Tigrinya themselves and their neighbors. The proverb means that that if you sort out a quarrel, it becomes clear. It touches on an important human truth about conflict that unless people in conflict, talk, discuss issues that divide them and iron out their differences, peace and coexistence cannot be realized. Hence the proverb emphasizes the need to dialogue to solve problems that divide people. It can be used to encourage talking to each other rather than talking at each other over our daily differences. Like sorting out sorghum (grains), quarrels should be laid bare on the table to “clear” them and shed light and clarify the issues that divide people.
Biblical Parallels
Isaiah 1:18 is the best verse in the Bible to capture in a direct
and concise way the need for people to dialogue. The verse states plainly:
“Come now, let us reason together, says the Lord." There are other verses
in the Bible that allude to the need for dialogue. In 1 Corinthians
6:1-11, Paul urge believers to uphold the value of dialogue instead of taking
each other to courts of unbelievers when they disagree -- emphasizing the need
to resolve disputes in churches by even “appointing as judges men of little
account in the church” (1 Corinthians 6:4).
Contemporary Use and Religious Application
This Tigrinya proverb can today be used to encourage people to discuss shared problems in order to solve them. Conflicts span all spheres of human existence -- the family, nations, gender and even religions -- and the proverb can be used in all these situations. Hence the proverb can be used in various conflict situations from the smallest social unit, the family, to even among warring nations. In Africa where there have been many conflicts especially of a political nature, this proverb is very relevant. Religiously, the proverb can be used to promote interreligious dialogue and avoidance of violent options among religions. Adherents of the various religions—Christians, Muslims and Jews—should be encouraged by the truth of the proverb on the need to discuss their differences to achieve peaceful co-existence and cooperation.
NOTE: See Proverb No. 28 in the section "Peace-related Proverbs" in Selected Justice and Peace Proverbs from the Horn of Africa and the Great Lakes Region. Endangered African Proverbs Collections: A Continuation of the African Proverbs Project. Selected and Compiled by Joseph Kariuki. Nairobi, Kenya: Privately Duplicated, 2005. 14 pages. Go to: http://www.afriprov.org/resources/bibliogr.htm#EAPC_horn
Mr. Joseph Kariuki
Muriithi
Assistant Moderator, African Proverbs, Sayings and Stories Website
c/o UMSG
P.O. Box 60875-00200
City Square, Nairobi, Kenya
E-Mail: kariukiprov@yahoo.co.uk
SPECIAL NOTE: This is the 100th “African Proverb of the Month.” A special celebration took place on 1 September, 2006 as part of an online chat room involving people around the world. Participants enjoyed a “virtual cake” (see photos) that is used for the month of December, 2007 in the 2007 African Proverbs Calendar.
African Proverb of the Month
Aug, 2006
Otakubuza Lukole wahikile Mubaga. (Subi)
Usiulize Lukole wakati umeishafika Mubaga. (Swahili)
Don’t ask for Lukole when you have already reached [the village of] Mubaga.
(Literal English Translation)
Don’t ask for Glasgow when you have already reached London. (Figurative
English Meaning)
Subi (Tanzania) Proverb
Background, Explanation and
Everyday Use
You are a traveller. You need to discover many local things before feeling at ease and at home in a new place. This needs time, language, customs, and good relations with people. These are gradual acquisitions. You can't speed up any element of the complex new life in which you will be welcomed. To be rid of your characteristics of "foreigner" and to be accepted as a person equally among other persons is not a matter of competition. Don't be in a hurry. This Tanzanian proverb advises that you shouldn’t be in a hurry especially if you have no idea of the local countryside.
Biblical Parallels
Simon Peter, after a frustrating night of fishing, was longing to rest. A preacher, Jesus of Nazareth told him: "Let us go again on the lake. I would like to discover your background, your daily realities." Then the presence of Jesus, supposedly ignorant in the matters of fishing, curiously changed the rhythm of the exhausting work and the need of enjoying the fish market, the parties following it, and the long siesta before awakening in the middle of the night for a new try on the sea.
After this experience Simon Peter was amazed at the abundance in its own boat. But Jesus told him: "It is just the beginning with you! It will happen all of the time if you are to fish with me. Fisherman, one day you will fish for people in troubled waters. Peter, more or less interested, invited the preacher in his own boat with all the followers close by.
After a long series of ups and downs, it was forecast for Peter: "When you
will be an old man, you will be a prisoner. They will bind you hand and foot.
Go on and follow me. Even for me, the way was not so easy! Don’t be jealous if
my other friend John goes another way." (Based on various texts in the
Four Gospels).
Contemporary Use and Religious
Application
The year 2005 witnessed the slow demise of Pope John Paul II's life and his death. There was general consternation during his sickness. A huge number of the worldly congregation of people of all religions, of all cultures, of all ages followed the events in Rome. His sickness and weakness was a real example of his humanity for such a giant modern apostle -- similar to Peter and others of the original 12 apostles.
Like traveling, life is a series of ups and downs and needs patience and perseverance. NOTE: See in the Select Bibliography of this website Proverb No. 66 in the Collection of 186 Subi Proverbs along the borders of Tanzania and Rwanda (Ngara, Rulenge, Biharamulo and Kibondo). Collected by Joseph Nkumbulwa with the help of Max Tertrais, M. Afr. in conjunction with the Sukuma Research Committee, Sukuma Cultural Centre, Bujora, P. O. Box 76. Mwanza, Tanzania. "Endangered African Proverbs Collections: A Continuation of the African Proverbs Project." Mwanza, Tanzania: Privately Duplicated, February 2005. http://www.afriprov.org/resources/bibliogr.htm#EAPC_subi
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
African
Proverb of the Month
July, 2006
Ca ygwa opi ro ongona tiza ondro kandra kozi
ka'do te owo'. (Moru).
Mwana wa chifu anatakiwa kuokota kuni wakati mustakabali wake
utakapomwangamiza. (Swahili)
The chief's son has to collect firewood when destiny destroys him. (English)
Moru (Sudan) Proverb
Background, Explanation and
Everyday Use
This Sudanese proverb means that when life humbles someone (including the mighty) there is nothing he or she cannot engage in order to eke out a living. It highlights an important truth about power, how it should be exercised, and the possible consequences of abuse of power and responsibilities that goes with positions of authority. The proverb points the unusual things that can happen to people who society honours, but fails to act according to the society's expectations. Among the Moru people of the Sudan it is unusual for a man to collect firewood as this is the work society assigns to a woman and so it is very unusual for a man, and for that matter a chief's son, to be found collecting firewood. In this case the proverb warns that unusual things can happen when societal norms and customs are broken by those who are supposed to uphold them.
The target of the proverb is thus leaders who today get into position of authority and influence and misuse their position, mainly for personal aggrandisement and then are humbled out of office where they lead miserable lives because they misuse their chance to serve people justly and according to the rules. The proverb has a message to all the leaders especially of Africa who get into power and when they get out or are forced out, they led very miserable lives as the subsequent government reigns down on them as they pursue the abuse of power. The proverb calls on the need to reflect on the time when people are given the responsibility of leadership and other positions of influence, that if excised wrongly, it may come to haunt them, the very people who only the other day were being glorified. It is equivalent to a Kikuyu (Kenya) proverb that says those who were ahead or in front finally turned out to be at the rear end. In other words, the proverb advises that when life humbles someone (including the high and mighty), there is nothing he or she cannot engage in to continue surviving. The Moru proverb can thus be used today to teach and advise on responsible leadership.
Biblical Parallels
The story of Nebuchadnezzar conveys an important message to leaders and relates
how some rise and then falls from "grace to grass" as the saying
goes. The introduction to the book of Daniel starts by stating that
"in the third reign of Jehoiakim, the King of Judah, Nebuchadnezzar king
of Babylon came to Jerusalem and besieged it. And the Lord gave Jehoiakim, King
of Judah into his hands. With some of the vessels of the house of God, and he
brought them into the land of Shinnar, to the house of the God and placed the
vessels in the treasury of his god. (Daniel 1:1-2). The story shows how
Nebuchadnezzar defiled the temple and misused his power as he carried away the
holy vessels and put then in the house of his god. Later in the book of Daniel,
we learn that Daniel even made an image of gold and ordered people to worship
him, a clears misuse of his powers and blasphemy to Lord God. Nebuchadnezzar
later got ill, an illness that bordered on insanity in which he was separated
from the people and lived with wild animals and ate grass to the embarrassment
of his palace staff. The book of Daniel clearly shows how the king was warned
on his leadership with the sign on the wall, "Mene mene tekel,
peresh" (Daniel 5:30) without heeding the warning.
Contemporary Use and Religious
Application
This proverb serves to warn people in positions of authority that it is possible that they might not hold their positions forever and that it is good for such people to be mindful of the people they serve and cultivate good relations with all. If they do not and they get out of their position in disgrace and embarrassment, they will be laughing stock of the rest of the people in society. In other words, they might be humbled to a life they might not have thought to be possible in their lives. Religiously the proverb can be used to warn leaders to cultivate good leadership and stewardship in their positions especially public service positions. Above all, religious leaders should tell political leaders and other public servants that they hold position of great dignity and power which are given by God and so they should exercise their position in ways that pleases God. Otherwise, such a warning to leaders can be equated to the writing on the wall directed to Nebuchadnezzar "Mene mene tekel, peresh" meaning "God has numbered the days of your reign and brought it to an end. You have been weighted on the balance and found wanting. Your kingdom is divided and given to the Medes and Persians" (read your enemies or competitors) (Daniel: 5:30). In a word, the religious application of the above proverb compares to the message given to Nebuchadnezzar and predicts the fall of leaders from positions of eminence to ordinary lives.
NOTE: See Proverb No. 2 in the section "Justice- related Proverbs" in Selected Justice and Peace Proverbs from the Horn of Africa and the Great Lakes Region. Endangered African Proverbs Collections: A Continuation of the African Proverbs Project. Selected and Compiled by Joseph Kariuki. Nairobi, Kenya: Privately Duplicated, 2005. 14 pages. Go to: http://www.afriprov.org/resources/bibliogr.htm#EAPC_horn
Mr. Joseph Kariuki Muriithi
Assistant Moderator, African Proverbs, Sayings and Stories Website
C/o UMSG
P.O. Box 60875-00200
City Square, Nairobi, Kenya
E-Mail: kariukiprov@yahoo.co.uk
African
Proverb of the Month
June, 2006
Kulalya ukiwa kommba mndu vo / Ulandelye ukiwa ulandewe
mndu pfo / Utametelya ukiva weva mndu kwi. (Three
Chagga dialects)
Usipopata taabu hujawa mtu. (Swahili)
Suffering is prior to attaining success or perfection. (English)
Chagga (Tanzania) Proverb
Background, Explanation and
Everyday Use
The Chagga are a Bantu People whose homeland stretches across the slopes of Africa's highest mountain, Kilimanjaro, in Northeastern Tanzania. They practice mixed farming and believe in a world view that integrates life's hardships as unavoidable co- building blocks of a successful life. This Chagga saying expresses in a nutshell their philosophy and theology of life vis-a-vis suffering; and is often repeated to youngsters, as well as to old folks, who find life's goings too difficult to bear in order to encourage them to persevere and to carry on. It is given in three Chagga dialects:
Kulalya ukiwa kommba mndu vo. (Uru dialect - Hai District)
Ulandelye ukiwa ulandewe mndu pfo. (Vunjo dialect - Vunjo District)
Utametelya ukiva weva mndu kwi. (Rombo dialect - Rombo District)
Success stories of persons who have made it in life through sheer struggle (or suffering) are much extolled among the Chagga people by using this saying. Such persons are looked upon as heroes or heroines that others can imitate or learn from.
Biblical Parallels
Genesis 3:19: "By the sweat of your face will you earn your food."
Philippians 2: 6-11: "He emptied himself... Therefore God has
highly exalted him."
Contemporary Use and Religious
Application
Commitment and hard work in improving the dehumanizing standards of life anywhere in the world is undoubtedly a positive participation in God's work of recreating a fallen world.
NOTE: See Proverb No. 42 of Endangered African Proverbs Collections: A Continuation of the African Proverbs Project. Collection of 100 Chagga Sayings (Njaambo 100 za Kichakha). Collected and explained by Michael Mushi. Arusha, Tanzania: Privately Duplicated, June, 2005. 18 pages. http://www.afriprov.org/resources/bibliogr.htm#EAPC_chagga
Rev. Michael Mushi, A.J.
Apostles of Jesus Regional House
P.O. Box 133
Arusha, Tanzania
E-Mail: mushimike@yahoo.com
African
Proverb of the Month
May, 2006
Keshi walyire kataera. (Tembo)
Une dette n'est pas une perte lorsque le débiteur est connu. (French)
A debt is not a loss once one knows the debtor. (English)
Tembo (Democratic Republic of Congo) Proverb
Background, Explanation and
Everyday Use
The Batembo constitute a small ethnic group in the eastern part of the Democratic Republic of the Congo (DRC). In this Tembo Proverb it is common sense that goods are meant to circulate in the community for the needs of everyone. Debt is one of the forms of sharing, of putting goods to the disposal of the community. We say that the one who lends to you is the one who values you and puts his confidence in you. In the same way, a farmer entrusts the seed to the farm instead of eating it. The one who gives out his goods to his fellow in need knows that he is not losing; but in the exercise of generosity and sharing, his act will be reciprocated. Thus, whatever time it takes, one is not to complain about a debt if he or she knows the debtor for an act of generosity is never a loss. It may profit generations to come.
Biblical Parallels
In the Gospels, Jesus reminds us that practice of love is generosity and sharing. Whoever gives without counting especially to the needy, lends to God. Is there any debt worth more than the one given to the Lord of everything?
"Sell your possessions and give to those in need. Get yourselves purses that do not wear out, treasure that will not fail you, in heaven where no thief can reach it and no moth destroy it" (Luke 12: 33).
"Give to everyone who asks you, and do not ask for your property back from someone who takes it. …And if you lend to those from whom you hope to get money back, what credit can you expect? Even sinners lend to sinners to get back the same amount. Instead, love your enemies and do good to them, and lend without any hope of return. You will have a great reward, and you will be children of the Most High, for he himself is kind to the ungrateful and the wicked." (Luke 6:30, 34-35).
In his letter to Timothy, St. Paul maintains: "They [those who are rich]
are to do good and be rich in good works, generous in giving and always ready
to share - this is the way they can amass a good capital sum for the future if
they want to possess the only life that is real"( 1 Timothy 6: 19).
Contemporary Use and Religious
Application
The paradox of the property walls in Africa is such that it is where people need to be more generous that greed has pitched its tent. Capitalism has succeeded to erect walls even in our hearts to the extent that virtues of generosity and sharing are values of the past and an unrealistic way of life. There is less attention to those in need. Everything is calculated in terms of benefit. Yet poor people are dying at our gates in silence. The Christian who hears this DRC proverb knows that in sharing with his fellow human being, he or she is ultimately securing treasure for himself or herself in heaven. The link of human solidarity cannot let us withdraw from our Christian duty to attend to the needy without counting. For we know that the poor we meet on our way today is Christ.
Jean-Charles Kubanabantu, SJ
ITPK/KIKwit -- RDC
C/o Procure des Missions SJ
Koninginnelaan 141
B-1030 Brussels, Belgium
E-Mail: kubanabantujc@yahoo.fr
jchkubanabantu@jesuits.net
African Proverb of the Month
April, 2006
Gnatola ma no kpon sia, eyenabe adelan to kpo mi
sena. (Ewe-mina)
A moins ce que le lion ait son propre narrateur, le chasseur aura toujours la
belle part de l'histoire. (French)
Until the lion has his or her own storyteller, the hunter will always have the
best part of the story. (English)
Ewe-mina (Benin, Ghana, and Togo) Proverb
Background, Explanation and
Everyday Use
The Ewe-mina are one of the major ethnic groups in Benin, Ghana, and Togo. They are mostly farming communities, but they also hunt and fish. The above proverb, which exists in different forms in many parts of Africa, describes the unknown realities in the forest when a lion and a hunter come face to face. In the proverb the lion, considered to be the king of the jungle and the most powerful animal, symbolizes all the animals. NOTE: Variants in other African languages are: Until lions have their own historians, tales of the hunt shall always glorify the hunter (Igbo, Nigeria). Until lions start writing down their own stories, the hunters will always be the heroes (Kenya and Zimbabwe).
Hunters are powerful and respected personalities in their communities. They are believed to have some supernatural powers. They often have great stories to tell that emphasize their achievements and their hunting skills. People often praise them and celebrate their exploits. This is especially true when they come home with big animals like an elephant or a lion.
Even though people celebrate their stories, they are also aware that they will never know all that goes on in the forest. When a hunter brings home a lion (or any animal) it may very well be due to the hunter's skills, but it may as well be due to pure luck. The lion might have been sleeping or injured. No matter in what circumstances the lion is killed, a hunter will always tell a story that makes the hunter shine. Is the hunter telling the true story or just bragging? No one will ever know.
This Ewe-mina Proverb refers to this unknown part of the struggle between the lion and the hunter because we Africans know well that a story is never complete until one hears from both sides. The one who does not have the voice is often the loser. This loser might well be the lion to the hunter, the servant to the master, the chief to his subjects, the wife to her domineering husband. It is in these circumstances when one voice dominates the other that this proverb is often heard.
Biblical Parallels
The best biblical text that comes into mind is the Exodus Story, particularly Exodus 3: 9-16, where Moses' encounter with Yahweh changed Israel's destiny forever. Anthropologically speaking, this text played a primordial role in Israel's self-understanding as Yahweh's people who are called to freedom. Thus the text could be seen, if not as the birth of Israel as a people, at least as the first step toward it. By having their own storyteller, Moses, they developed a new perspective on their realities. Until then their story was told by the Egyptians who referred to them as slaves. They were aliens in a foreign land and as such they had to undergo many hardships. They were nothing but what their oppressors wanted them to be, and they had nothing apart from what was been given to them by their masters. Being a dominated minority in a slaveholding culture, Israel could not have any other worldview than the one created by its oppressor in order to keep it oppressed. To free themselves from such bondage, the Israelites had the courage and the genius to retell their story from their own perspective. In so doing they rejected their received identity and gave themselves a new one.
First of all they ceased to see themselves as slaves which was an accepted practice in their imposed worldview. Now they perceived themselves as an oppressed people which is a new concept in describing the same reality. Second, they refused to consider themselves as an inferior class. Now they were the chosen people. They moved from being at the bottom of the Egyptian social classification to being a unique people set apart by Yahweh.
Neither the reality of slavery nor the fact of being strangers had changed.
What changed was their way of telling the story, of describing their reality.
They entered into a new cosmology with a new set of values and a new perception
of themselves. Through their belief in a God who was liberator, they would come
to free themselves from the Egyptian bondage.
Contemporary Use and Religious
Application
What does this mean for us Africans today? We Africans often take history as it has been narrated to us and do little questioning. But, as the proverb tells us, unless we have our own story-teller, the oppressors will always have the best part of the story. To free ourselves from oppression, we must tell our history from our own viewpoint. The current history has been told and written from the dominating class's perspective-white and African oppressors alike-in such a way that the victims' voices are silenced. Our duty is to tell the African story in the way that does justice to our sufferings and our struggles.
Let us take an example of how history is told from the perspective of the winners. When the Europeans came to Africa they called themselves colonizers and conquerors. Now they are considered to be tourists, missionaries, cooperators, volunteers, and the like. But when Africans emigrate to Europe or the United States they are referred to as undocumented immigrants and aliens. How will we tell the same story?
Telling our own story also implies that we must reject the discriminatory and oppressive expressions used to describe us. We must invent a new language to talk about ourselves. Indeed, the way we choose to name our experience affects the way we look at the world. This is especially true for us Africans. The way we came to perceive ourselves since our contact with the West has drastically changed the way we look at reality. For instance, the way I see myself today as Black, Togolese, Christian, colonized, poor, Third World citizen or immigrant was absent in Africa a century ago. As someone having all these attributes, not only that am I expected to behave in a certain way, but I came to think about myself in that way. My worldview is somehow defined by these attributes. We must reject this way of portraying ourselves by the dominant culture. But this is not sufficient. We must also create our own terminology to talk about ourselves.
Hence just like Israel refused to see any good in slavery and called it oppression, we must retell the history of slavery, colonization, post-independence period, and African contributions to human civilization because: Until the lion has his or her own storyteller, the hunter will always have the best part of the story.
As an example of the contemporary use of this proverb the 26 February, 2006 issue of the Sunday Observer in Dar es Salaam, Tanzania published an article with the headline "Until the Lions Have Their Own Historians..." The writer used the African proverb Until the lions have their own historians, tales of the hunt shall always glorify the hunters to question whether all official police reports and statements about their bravery and heroism in action are true.
Another example: Neville Boney was particularly concerned about the lack of courses on African and black cultures at McMaster University in Ontario, Canada. "There isn't one course at Mac on Egyptian heritage, or Ugandan heritage," said Boney. "It's good that there's aboriginal studies, but we still have a long way to go-it doesn't stop there. "There's a Kenyan and Zimbabwean proverb, Until lions start writing down their own stories, the hunters will always be the heroes. Until black people start taking advantage of opportunities to write their own histories, our history is going to remain in the background," said Boney.
Mr. Simeon Messan Adagba
744 Robin Road
Hillsborough, NJ 08844
USA
E-Mail: simeona@renewintl.org
African
Proverb of the Month
March, 2006
Kukhuta kwa njiri, nkhumba nkhabe sekera bi. (Sena)
Se o javali ficar saciado, o porco nao fica satisfeito (Literal: A saciedade do
javali, o porco nao se alegra). (Portuguese)
A warthog eating its fill does not delight a pig.(English)
Sena (Mozambique) Proverb
Background, Explanation and
Everyday Use
This proverb is No. 173 in the collection of 425 Sena Proverbs organized by Joseph Pampalk and published in the book Nzerumbawiri - Proverbios Sena (How To Enliven Community Development Making the Most of Oral Literature), Maputo: Paulinas, 2003. The Sena ethnical and linguistic group is located in the centre of Mozambique on the two banks of the Zambezi River, in the region of Sofala, Manica e Tete, and in Zambesia, namely between Chemba and Caia, including Mutarara, Doa, Tambara, and Chiramba. All together more than a million of people speak the Sena language today. This language became a common language of the majority of the people living in this area who were not necessarily born there. In fact many historical events, and especially the experience of colonialism with its system of compulsory work, caused a migration movement with consequences extending to the field of linguistic changes. In recent times, since the beginning of war for the independence of the country (1964-1975), this people firmly resisted injustices and domination of every kind and were able to contribute actively to the struggle and even heroically offering their lives for the independence of Mozambique (25 June, 1975).
This proverb condemns envy, putting it in ridicule in grotesque animals. In fact envy can appear without any logical reason or meaning, but may become the main obstacle to local and common development. It is not ignored that competition and envy have been many times at the roots of conflicts and suffering of groups and nations all over the world, in past and in recent times, and also in our Africa context, both in the urban areas as well in the countryside. Somebody trying to struggle for a better life even through honest work and difficult personal efforts may have this sad experience and find himself or herself the object of envy with very destructive consequences for him or her and for one's family. Sometimes this prevents people from becoming more creative both in personal and communitarian growth.
Biblical Parallels
Jesus in the Gospel of Matthew teaches us how to overcome envy, looking at people from the point of view of, and with the heart of God. In the parable where the Kingdom of God is compared to a vineyard the owner invites people to work at every time of the day and where the payment is the same for everybody. The answer of the owner to the one who complains about the generosity of the owner is:"My friend, I am not cheating you. Did you not agree with me for the usual daily wage?.... (Or) am I not free to do as I wish with my own money? Are you envious because I am generous?"
In James chapter 3, verses 14-17 we read: "If you have bitter
jealousy and selfish ambition in your hearts, do not boast and be false to the
truth. Wisdom of this kind does not come down from above but is earthly,
unspiritual, demonic. For where jealousy and selfish ambition exist, there is
disorder and every foul practice. But the wisdom from above is first of all
pure, then peaceable, gentle, compliant, full of mercy and good fruits."
Once more we see that if we want to become truly human, free, and happy it is
important to listen to the Word of God and also to the wisdom of our African
ancestors that is expressed in very simple and impressive ways in the proverbs,
stories, names, and other expressions of oral and traditional literature that
we cannot ignore. Instead we are all called to appreciate these traditions and
to value them as a great treasure and legacy for the present and future
generations.
Contemporary Use and Religious
Application
We are facing many problems in society today. Every day we meet and listen to people complaining about very poor governance. We read in the media about corruption, theft of money that was destined to serve the many and serious needs of the people, rigging of elections, and the killing of innocent people because of conflicts of interest among a few rich and selfish persons.
Envy and jealousy are always there to spoil our human relationships and to create a great insecurity in a world that is so abundantly furnished by God with every kind of goods for everybody and destined to become a place to enjoy life with a spirit of peace and justice, of true brotherhood through the love and total self giving of Jesus Christ. When will we finally understand and respond fully to that call?
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
February, 2006
Azru n-tmazirt yuf mraw n-wasif. (Southern Tashelhayt Berber)
A stone from home is worth ten from the riverbed. (English)
Une pierre de chez soi vaut dix de l'oued (French)
Southern Tashelhayt Berber (Algeria, Morocco) Proverb
Background, Explanation and
Everyday Use
The Berbers are members of any of various peoples living in northern Africa west of Tripoli. The Berber language is a branch of the Afro-Asiatic language family comprising languages spoken by various peoples of northern Africa and the Sahara.
A girl from one's own village will know what is expected of her. So a man is advised to settle for a local girl rather than a stranger from the outside, from who-knows-where. Everyone knows that a round boulder washed down by the stream will be useless for building, while a slab cut from the cliff nearby will fit squarely into the wall. One stone at home is more important than ten stones far away.
Biblical Parallels
Luke 15: 8-10: "Parable of the Lost Coin."
Contemporary Use and Religious
Application
What you have with you, what is close by is more helpful and valuable than that which is far way, that which you need to follow after. Compare to the Kikuyu, Kenya proverb: Don't lose the four that you already have while running after the eight. Compare to the worldwide proverb: A bird in the hand is worth two in the bush.
NOTE: This proverb is taken from page 42 of the book Pretty as a Moonlit Donkey: A Whimsical Jaunt Down the Proverbial Byways of Moroccan Folklore by Robert Dann. Chester: Jacaranda Books, 2000. 64 pages. This full write-up has been done in collaboration with our African Proverbs Research Committee. For more information contact: Moderator@afriprov.org
African
Proverb of the Month
January, 2006
Ta n-ameri salah, ta n-amiksan sadsa. (Tuareg)
The (word) of a friend makes you cry; the (word) of an enemy makes you laugh. (English)
La (parole) d'un ami fait pleurer, la (parole) d'un ennemi fait rire. (French)
Tuareg (Algeria, Burkina Faso, Mali, Mauritania, Niger) Proverb
Background, Explanation and
Everyday Use
The Tuaregs are a nomadic people of the central and western Sahara and along the middle Niger from Tombouctou to Nigeria. Interpersonal relationships are very close and tight in the Tuareg society.
Advice given by someone who has your best interests at heart is sometimes unpleasant and even painful, but the person who seeks your downfall may deliberately encourage you toward hidden danger with advice that seems pleasant and good. This Tuareg proverb is used in two ways: either as an encouragement to take harsh advice from a friend in the spirit it is intended, or as a warning not to follow the deceptively attractive advice of someone who doesn't have our interests at heart.
Biblical Parallels
Proverbs 27:6: "Well meant are the wounds a friend inflicts, but
profuse are the kisses of an enemy."
Contemporary Use and Religious
Application
For the Tuaregs and indeed for all people everywhere, there is a great need for discernment regarding the company we keep and the advice we take.
From an anonymous contributor.
For more information contact: Moderator@afriprov.org