Page 13 - Msingi Afrika Magazine Issue 17

Community

walking from one phase to another person alone eats a snake, it curls
is not easy, one should be guided, up in his stomach”. In Igbo culture,
It is clear from these prov- taught or given some advice to once a snake is killed by any mem-

erbs that African philos- pass through challenges as much as ber of a family, the meat cannot
possible. Hence, African proverbs
be enjoyed by the family members
ophy socializes people to have their way of teaching, advising alone let alone by an individual. Cus-
tom demands that part of the meat
and sharing knowledge. For exam-
think about others in soci- ple, one of the Swahili proverbs should be given to nearby families.

ety. Success and failure are says “Maji ukiyavulia nguo, sharti If any person dares to eat the whole
meat alone, it is believed that the
uyaoge” which means (If you take
viewed collectively and not off your clothes for water, you must snake will curl up in the stomach of
bathe). The intention is to encour-
that individual. The snake, in this
on individual basis. Simi- age people to complete their task proverb, symbolizes wealth that is
once started.
publicly owned. Any person who
larly, problems are resolved dares to misappropriate such wealth
through consultation with African proverbs carry the per- will suffer greatly. The suffering
ceptions about how the natural
the person will undergo is what is
the elders playing a leading resources of the community should referred to as the “snake curling up
in his stomach”
be used. Their view is that these
role. resources should be used for the
benefit of all and that no one The proverb is a way of looking at
person should accumulate them for life. It will be argued here that Afri-
himself alone, as such actions would cans should be mindful of their oral
one may also find oneself in a situa- have very dire consequences for the traditions for this enables them to
tion where they are also strangers or offender. One of the Igbo prov- gain proper direction and be active
visitors.” (Mandova & Chingombe, erbs says “Agaghim ebi na ikpere participants in their own history. A
2013). For this reason, one must be mmiri were aso na akwo aka” which people’s values, attitudes and belief
generous to others as much as one means “I cannot live on the bank of systems determine the content,
expects them to be when they are the river and wash my hands with style, structure, performance and
lost or when traveling. Hospitality is, spittle”. The “river” in the proverbs conceptualization of any form of
thus, regarded as a stringent duty. symbolize wealth or natural resourc- African oral art, proverbs included.
The spirit of Ubuntu is also known es. Individuals and communities that Therefore, if used wisely, African
by sharing knowledge and various have them should maximize their proverbs can make a significant
teachings. One of the tools that is use for the individual and collective contribution in upholding the core
highly used is that of proverbs. Af- benefits instead of suffer- values encapsulated in the African
rica is as rich in languages ing in the midst of spirit of Ubuntu. Long live the spirit
as it is rich in prov- plenty. of Ubuntu, Long live the philoso-
erbs. It is true that In reaction phy of African proverbs!
life is full of to the
seasons, eras above,
and phases. there is REFERENCES
Morning, an- Mandova, E., & Chingombe, A.
day, and other (2013). The SHONA Proverb as an
night. Igbo Expression of UNHU/ UBUNTU.
Winter, prov- International Journal of Academic
summer erb Research in Progressive Education
and spring. which and Development, 2(1), 100– 108.
Childhood, says
youth and “Otu
old age. All onye rie
are the parts agwo, ya ag-
of the life cy- woro ya n’afo”
cle. The journey of to mean “If one

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