Citation: Dr. Joy O. ODEWUMI, Dr. Dayo S. AKANMUand Dr. Ngozi L. Dom-ANYANWU (2024). Nigerian Proverbs on Health in Hausa, Igbo and Yoruba and Their Lessons for Africans: A Post-Pandemic Experience. Yobe Journal of Language, Literature and Culture (YOJOLLAC), Vol. 12, Number 1. Department of African Languages and Linguistics, Yobe State University, Damaturu, Nigeria. ISSN 2449-0660
NIGERIAN
PROVERBS ON HEALTH IN HAUSA, IGBO AND YORUBA AND THEIR LESSONS FOR AFRICANS: A
POST-PANDEMIC EXPERIENCE
By
Dr. Joy O. ODEWUMI
Dr. Dayo S. AKANMU
Dr. Ngozi L. Dom-ANYANWU
Abstract
The
Nigerian indigenous knowledge system is complete in all ramifications. There is
hardly any theme lacking in the Nigerian proverbs. Life and death are
represented adequately in our proverbs. The paper focus on warning, advice,
caution, issues, prevention, treatment and cure that can help in this post
pandemic period. Thirty Nigerian proverbs were purposively selected from three
Nigerian languages; Hausa, Igbo and Yoruba. The relevance theory is employed
here, the methodology is qualitative and archival methods. This research argued
that Nigerian indigenous knowledge system is absolute and if strictly adhered
to the scourge of Covid 19, no matter the variant will be conquered as asserts
this Igbo proverb ‘a tụọrọ ọ mara, ọ mara ma a tụọrọ ofeke o fenye isi
n’ọhia” (A wise child
that listens to advice and the foolish ignores advice). The arguments about the
negative effects of the vaccine on the social media give assertion to the
Yoruba proverb ‘ọmọdé ò mọ òògùn, ó ń pèé l’ẹfọọ’ meaning a child
ignorantly calls potent poisonous herbs edible vegetables. This essay predicts
that the mastery of indigenous knowledge system can act as a preventive measure
in a post covid era. This paper concludes that Africans as a matter of
importance should teach their young generations these healthy proverbs because
once in a while the world is besieged with a pandemic, and the mastery of these
proverbs gives relevance to the maxim ‘no knowledge is wasted’.
Keywords:
Nigerian health proverbs, Hausa, Igbo and Yoruba, prediction, pandemic,
post-pandemic
1.0
Introduction
A
Proverb is a universal phenomenon known for its accuracy and precise expression
of apparent truths which replicates human experiences in various endeavors
(Olatunji 1984, Agbaje 2002, Duta 2006, Adeleke 2020, Ajikobi 2013, Odutola
2014). Proverb is a live wire of any discourse and can be referred to as a sage
and custodian of tradition because of its multifaceted domains (Orimoogunje,
2012). One of its numerous domains is health related issues, which is the
subject matter of this paper.
Health
is wealth, as this maxim asserts, then it must be at fore of all human needs.
Covid 19 came and took mankind on the journey of despair, fear, desperation,
anguish, suffering, pains and innovations. It is an impromptu disease, a
pandemic. But a lot of the people of the world had a premonition. Africans
believe in the notion of prevention is better than cure, hence prevent it, than
suffer the consequences of curing what might become fatal. Proverbs are wise
saying that caution, rebuke, affirm, assert and solve problems aptly without
being cantankerous. An apt Yoruba proverb - ''ọmọdé ò mọ òògùn, ó ń pè é lefọọ‟, meaning an ignorant
child mistake a potent sacrifice and calls it vegetable. This proverb asserts
the foolishness of a person in the face of danger.
Nigerian
proverbs are filled with wisdom of prevention, and cure of all maladies,
especially if one is careful to read between the lines, because proverbs are
deep saying and it takes the wise and knowledgeable to master and put to
practice. Nigerians believe that if you are healthy there is nothing you cannot
achieve. The Hausa from Northern Nigeria aver that health is the mother of the
body. This is because mother is perceived as important in all existence. The
Igbo from the eastern part of Nigeria opine that he who is healthy is complete
because no amount of wealth can buy a good health. The Yoruba also asserts that
health is a combination of divine and physical victory over all live blessings.
In essence, the place of good health and wellness can never be overemphasized
for Africans, especially Nigerians. Hence, all Covid-19 protocols like washing
of hands, wearing of face-masks, use of hand sanitizers should be encouraged,
displayed and used at all times to assert the proverb; prevention is better than
cure.
1.1
The Objectives of the Paper
The
following are the objectives of the paper:
1. To convince Africans on
the need to go back to the basis and embrace the health benefits in some of the
African's health related proverbs.
2. To establish the potency
and curative purposes imbued in some of the health proverbs discussed in this
paper.
3. To explain how African
health proverbs can solve health related problems of the entire world and,
4. To prove that African
health proverbs are self-sufficient in a pandemic situation as those of other
parts of the world.
1.2
Theoretical Framework
Relevance
theory by (Sperber & Wilson, 1986). is adopted for its ability to explain
the base and the implicated meaning of a proverb whether used in a context or
otherwise. The theory is adequately equipped to explain counter proverbs
because of the presumption of optimal relevance. For instance, a hearer will
search for the relevance of a particular utterance of a proverb irrespective of
whether or not it may seem to contradict another proverb in the language. In
the relevance theory, cognitive effects may be processed based on the context
of the utterance to determine meaning. Based meaning of a proverb is
essentially a non-figurative paraphrase of the proverb especially when removed
from the context. Whenever this is experienced, cultural information is relied
upon to find the base meaning of the proverb. Based meaning of a proverb is the
stable, general truth of the proverb understood by the language community.
Implicated meaning on the other hand, is the connotative or implied meaning of
a proverb.
Relevance
theory opines that communicative meaning such as proverb through explications
and implications closely related to what is explicit and what is implied in the
utterance. An explication is a proportion derived from the logical form encoded
by the utterance. Implications, on the other hand, are conclusions communicated
by the utterance but not developments of the logical form of the utterance
(Sperber & Wilson, 1986).
Finally, the theory avers that context influences, to a lesser
or greater degree, the interpretation of utterances, and at the same time, it
is of the view that many proverbs collections are typical lists of isolated
utterances that are absent of context but their meanings can still be clear in
the compendium even though, the range of their possible uses may not be
(Sperber & Wilson, 1986).
1.3
Scholarly Views on Proverbs
A
proverb is a universal phenomenon that has received scholarly attention from
different scholars across the globe. Scholarly views presented in this paper
are germane and significant for better understanding of what the paper is all
about. Prominent among these views is that of Orimoogunje (2012) which portrays
proverb as an axiom that expresses strong belief of the Yoruba that health is
sine-qua-non in mankind. He is of the view that through proverbs, various views
are shared to express the high premium they place on health. He established the
fact that Yoruba people take care of their health through aphorisms that show
the people concern for general health, personal health, domestic and
environmental health. Onyekachukwu et al. (2023) opines that proverbs are
short, concise, pithy and succinct expressions with connotative and denotative
meanings. In their views, proverb's custody is accrued to the elders in the
community. Iyamu (2021) situates it differently by describing proverb as a
linguistic apparatus imbued with cultural acumen to unravel manipulated or
distorted expressions that are literarily inexplicable. To him, a sproverb is a
horse with swift cultural capacity to carry one to the discovery of knowledge. Fatuase
& Ebim (2022) sees proverbs as a body of special verbal communications in
which meanings are encrypted in metaphorical cryptograms and profound
structures by way of analogy and elevated comparisons. He avers further to
describe proverb as pods of knowledge with combination of surface and deep
meaning structures. He maintains that proverbs and their meanings are
accessible through community leaders, traditional rulers and other leaders of
opinions in the community. Agu (2018) corroborates Fatuase & Ebim (2022)
that proverbs are expressions of wisdom of a people and complex experiences of
elders, summarized in a few words to capture essential meanings. Our ancestors
have left us with repository of health proverbs like ‘prevention is better than
cure’ in (1240) stating the effect of preventing an illness before it comes.
‘Eat to live, not live to eat’ in (1387) to avoid obesity. ‘Early to bed and
early to rise, makes a man healthy, wealthy and wise in (1496) for sleep and
rest. ‘Better to wear out than to rust out’ for enhance physical activity in
(1557) and’ never let the sun go down on your anger,’ to avoid stress in (1642)
Bernard, et.al (2004, p.1). Some, other English proverbs like ‘cleanliness is
better than godliness’, which implies that, being clean and hygienic is good
for one’s spirituality wellbeing. ‘Better to be poor and healthy than rich and
sick.’ ‘Early to bed, early to rise’ meaning a good sleep have a positive
impact on one’s health (Langeek, 2024). ‘Better ten times ill than one time
dead’ Jewish proverb and ‘eat well, drink in moderation, and sleep sound, in
these three things, good health abounds’ Latin proverb (Jio, 2012). All of
these shows that health take the front - burner in all culture round the world.
2.0
Selected Proverbs on Health: Meaning and Implications
2.0.1 Hausa Health Proverbs
1. Lafiya uwar jiki .la
Meaning: Good health is the
greatest asset.
2. Lafiyarka Jarin ka.
Meaning: Do everything to make
you healthy. Do not be stingy with your health.
3. Lafiya ce ke buya=
Health is what is hidden
Meaning: Except one has visible
maladies, health is always hidden, so also is illness.
4. Lafiya abincin jiki
=Health is food to the body
Meaning: When one is healthy
physical food is secondary.
5. Sai da lafiya ake
komai.
Meaning: Good health begat wealth
and goodwill
6. Lafiya Garkuwar jiki.
Meaning: If one is healthy the
body maximizes its performance.
7. Lafiya kiwonta ake.
Meaning: If you take your health
seriously and do the needful, happiness is sure and it is your personal duty to
be healthy always.
8. Zama lafiya, ya fi
zama ɗan Sarki.
Meaning: Good health is better
than silver and gold.
9. Koshin lafiya
shi ne komai .
Meaning: He who is healthy lacks
nothing.
10. Da mai rai a ke sha'ani .
Meaning: If you are healthy and
alive, celebrating will be a thing of joy because, the dead do not
celebrate nor are those ill, happy.
Implications
The
Hausa people of northern Nigeria believes that health is everything to man for
his total wellbeing. The first proverb, “Lafiya uwar jiki” meaning health is
mother to the body says it all, due to the to the reference to mother, for we
all know the place of mother in our existence. The second one, “Lafiyarka Jarin
ka” your health is your market is similar, for your sustenance is key, without
which you will not survive. The third, “Lafiya ce ke ɓuya, The fourth, “Lafiya abincin jiki” health is food to the
body means when one is healthy food and other essentials are secondary options.
The fifth, “Saida lafiya ake komai” it is only with good health one can do and
perform well. Meaning, excellent health begets everything good. The next,
“Lafiya garkuwar jiki” health is a guide to the body, shows that
good health maximizes the body performance ultimately. The seventh proverb,
“Lafiya kiwonta ake” health is guided by oneself. Shows discipline and
self-consciousness to take one’s health seriously so as to live healthy. The
eight proverb, “Zama lafiya, ya fi zama an Sarki” meaning health is
better than silver and gold, goes to show that nothing in life can be compare d
to good health. The nineth, “Koshin lafia shine komai” which means good health
is everything. The tenth, “Da mai rai a ke sha'ani” cautions that, it is only
the living that celebrate, the sick and dead do not. Meaning, only those who
are alive in good health celebrate and rejoices. So, the Hausa, belief that the
optimum good will from God to everyone is good health in abundance. The lessons
therein in these Hausa health proverbs can never be over emphasized because of
their implicative messages.
2.0.2 Igbo Health Proverbs
1. Ahụ ọma ka akụ.
Meaning:
Good health is better than riches/wealth.
2. Onye a na-agwọ ibi o na-eto afọ, aghaghị iwere
ihe o dotere n’ime ọhịa.
Meaning:
A person with various diseases will surely die.
3. Mgbe onye nwụrụ anwu mana alọ ụwa, onye tara ahụ edochie.
Meaning:
Before the dead will reincarnate, the lean person would have recovered.
4. Anaghị ama ngwọrọ n’ugbo.
Meaning:
A crippled is hardly known inside the car.
5. Nwoke amụ dị mma amaghị ihe onye amụ ibi na-ahụ.
Meaning:
A man with good scrotum does not know the ordeals of a man with swollen scrotum.
6. “Nwaanyi otele ukwu ga-ama ihe o mere onwe ya ma ọsọ su”
Meaning:
A woman with big buttocks will know her ordeal when it is time to run.
7. Ahụ ike bụ ụba.
Meaning:
Good health is wealth.
8. Ukwụ jie agụ, oke abia ya ụgwọ.
Meaning:
When the lion is down, the rat visits him for debt repayment.
9. Ahu ike bụ olaedo.
Meaning:
Good health is gold.
10. Onweghi onye riabara di mma.
Meaning:
No one is good in sickness.
Implications
The place of health in Igbo culture is supreme than that of the
wealth in all situations. This is because a wealthy man can die as a result of
health issue in spite of his riches as opined the first proverb “Ahụ ọma ka akụ”. The second proverb “Onye a na-agwọ ibi o na-eto afọ, aghaghị iwere ihe o dotere n’ime ọhịa” is attesting to the
final outcome of any serious disease is death. So, be careful how you ignore
prevention and catching diseases, for if you do death is certain. The third
proverb “Mgbe onye nwụrụ anwu mana alọ ụwa, onye tara ahụ edochie.” is
an advice that, one who take care of his or her health will surely recover, but
the dead never recovers. The fourth “Anaghị ama ngwọrọ n’ugbo” is an admonishment that looking at a person
in a car will not give you a clear picture of the person’s health status. The
fifth proverb “Nwoke amụ dị mma amaghị ihe onye
amụ ibi na-ahụ” implies
that a person with a swollen scrotum is laden with a great agony beyond
imagination. The sixth proverb “Nwaanyi otele ukwu ga-ama ihe o mere onwe
ya ma ọsọ su” goal is for one to watch what goes into one’s mouth,
that can result in unnecessary fat in our body that can make us shapeless. The
seventh proverb is an apt advice, to be in excellence health is to be rich in
all ramifications. The eighth one is another caution that when big unusual
thing happens to one, small thing rear it head “Ukwu jie agu, oke abia ya
ugwo”. In Igbo tradition, it is believed that health is golden as assert the
ninth proverb “Ahu ike bụ olaedo”.
The tenth proverb “Onweghi onye riabara di mma” is that, no one is good in
sickness, because sickness is a time for misery and discomfort. In essence, the
Igbo people believed the fact that, health is the most prize possession for
overall wellbeing and sustenance. Their proverbs on various health related
issues are centered on their life experiences, wealth, poverty, well-being and
eternity.
2.0.3 Yoruba Health Proverbs
1. Pípé tí a pé sin òkú bí a bá pé wo aláàárè bẹ́ẹ̀ bóyá kò bá tí kú.
Meaning: If
the collaborative efforts given in burying a dead person is equally given to a
sick person, possibly he might not have died.
2. Ìlera lòògùn ọrọ̀.
Meaning:
Health is wealth.
3. Àìsàn ló șe é wò ẹnìkan kò rí tọlọ́jọ́ șe.
Meaning:
It is possible to cure disease, but no one has antidote for death.
4. A kìí fi òògùn ẹ̀tẹ̀ wo làpálàpá
Meaning: You
don't cure leprosy with eczema's drug.
5. A kìí wo wárápá ká gbowó, a kìí wo wèrè ká gbe jẹ, beeyan ba wo
wèrè tó bá gbe je, ó dájú pé ọmo olúware,
yóò bugi jẹ.
Meaning:
No one collects money for curing epileptic, no one receives pledge for curing a
lunatic; whoever collects pledge for curing a mentally derailed person will
have his child equally suffers from lunacy.
6. A kìí pegbò ní egbò ilé ká fi dá oúnjẹ kọjá.
Meaning:
One must not say that someone with sores in his legs is his family member and
allows him to jump over his food.
7. Kò sóhun tó dùn léyọ̀ bíi ká jí kára ó le.
Meaning:
Nothing is as sweet as waking healthy.
8. Bí ará ilé ẹni bá ń jẹ kòkòrò burúkú tí a kò sọ fún un, hẹ̀rẹ̀huru rẹ̀ kò ní jẹ́. ´ ká gbádùn.
Meaning:
If one's neighbour or family member is eating a poisonous insect without
cautioning him, its consequences may cause sleepless night for the person.
9. Òògùn kì í gbénú àdó jẹ́.
Meaning:
Unused drug does not prove its efficacy while still in its container.
Meaning: One
cannot get killed by the dirt in a flowing river.
Implications
The
first Yoruba health proverb “Pípé tí a pé sin òkú bí a bá pé wo aláàárè bẹ́ẹ̀
bóyá kò bá tí kú.” emphasize the Yoruba cultural aspect of giving befitting burial
to a deceased person, which always involves huge expenditures, concerted
efforts and other forms of assistance from family and friends. In some
situations, gesture of this nature may be lacking when the deceased member was
on bedridden. The lesson here is to be our brother's keeper in all situations
and precaution should always be taken, especially during the post Covid19
pandemic era.
The
second proverb “Ìlera lòògùn ọrọ̀” situates health as the uppermost in the hierarchy of
things in Yoruba world-view. It points to the fact that if someone is in good
health, he has hope that the future is guaranteed and there is nothing he
cannot achieve. The third proverb “Àìsàn ló șe é wò ẹnìkan kò rí tọlọ́jọ́ șe” attests to the
Yoruba cultural believe that death is inevitable and that prevention is better
than cure. This simply means that apt prescription and application of drugs for
curing a disease is sacrosanct and instructive. It will amount to
self-deception for somebody suffering from headache to be treating ulcer. The
fourth proverb “A kìí fi òògùn ẹ̀tẹ̀ wo làpálàpá” implication is drawn from another Yoruba proverb that asserts “you can only wake the person sleeping and not the pretending to
sleep”.
The
fifth proverb “A kìí wo wárápá ká gbowó, a kìí wo wèrè ká gbe jẹ, beeyan ba wo
wèrè tó bá gbe je, ó dájú pé ọmo olúware,
yóò bugi jẹ.” portrays lunacy
in Yorùbá world-view as the height of misfortune anybody can suffer, and
so it is forbidden for anyone to take money or pledge for curing it, unless the
person is inviting a curse on himself. Yoruba prefers death to lunacy as
misfortune and that is what informed the saying - ikú yá ju e, `sín lọ (death is
preferable to shame). It is believed that lunacy dehumanizes and brings shame;
whoever has the capacity to cure it must not collect pledge or money in order
not to invite the same insanity on his household. In other words, this proverb
portrays the spiritual implication of some physical ailments.
Literally,
in terms of health management, it is not hygienic to allow somebody with
contaminated sores in his legs to jump over one's food in order to avoid the
food being contaminated no matter the relationship hence quarantining is
necessity for any pandemic as avers the lesson of the sixth proverb “A kìí
pegbò ní egbò ilé ká fi dá oúnjẹ kọjá”. The seventh proverb “Kò sóhun tó dùn léyọ̀
bíi ká jí kára ó le” reinstates Yoruba belief
in good and sound health as a gift that is greater than all other gift anyone
can have. In Yoruba word-view, anyone with good health has a brighter future.
In other words, what adversely affects your neighbour in a pandemic period,
will also affect you, especially when precaution is not taken. We should watch
out for one another during the post-pandemic period. A hurt to one is, hurt to
all. Be your brother’s keeper, that’s the
implication of the eighth proverb “Bí ará ilé ẹni bá ń jẹ kòkòrò burúkú tí a
kò sọ fún un,
hẹ̀rẹ̀huru rẹ̀ kò ní jẹ́. ´ ká gbádùn”.
The
ninth proverb “Òògùn kì í gbénú àdó jẹ́” establishes the fact
that no matter how efficient a drug may be, its potency cannot be proven
without appropriate application. This proverb admonishes the world to take
their drugs diligently, regularly and obey all preventive measures in a
post-pandemic era.
Obviously,
the tenth proverb “Ègbin odò kìí pani” somehow sounds unhygienic but. when one
remembers the Yoruba cultural belief attached to the hygienic nature of a
flowing stream, river or ocean, one will definitely not think otherwise. It is
believed that a flowing water, stream, river or ocean (with the exception of
stagnant one which absorbs all sorts of dirt) has its natural antidote to
neutralize any dirt, therefore walking or swimming inside will not harm anyone.
3.0 How will the young Africans learn proverbs?
Parents
should try as much as possible to teach their children their indigenous
languages. When they learn the language, they will be able to use the proverbs.
There is no separate proverbs lesson in any language.
The
elites should as a matter of importance, allow their children learn and speak
their indigenous language for better identity. They can do this by speaking the
languages to their children and encouraging them to study them in school.
Our
leaders should encourage the learning of the indigenous languages, by giving
incentives and grants to the indigenous language researchers.
Government
should not only make policies about indigenous languages but should also help
in implementing the policies to the latter.
Teachers
of indigenous languages should try to encourage the learners as well as
improvising instructional materials for the teaching of the languages where
necessary.
State
governments should make the learning of the indigenous languages one of the
requirements for admission into their state universities. They should also help
in providing appropriate and adequate instructional materials for the teaching
of the indigenous languages. And those who studied the languages should be
given jobs upon graduation.
If
all the above are done, our children will learn their identity and culture as
well as know how to use the proverbs. After all, we did not learn English
proverbs in school but we use it, “a stitch in time saves nine”.
4.0 Recommendations
1. Africans generally
should embrace African health proverbs.
2. African proverbs should
be inculcated into the young Africans through normalization of the proverbs to
bridge the gap between the older generation and the younger ones.
3. Africans should adhere
to the words of wisdom, in these health proverbs in every aspect of their lives
especially during the pandemic and in post-pandemic era.
5.0 Conclusion
If
you do not see or perceive your health as a priority you have yourself to blame
because, a healthy mind, soul and spirit is pleasing to both man and God. This
health proverbs, purposively selected for this research conforms with the
theoretical framework of this study which is the relevance theory that
interpreted the proverbs cognitively well to the hearers and learners to
understand their meaning and implication in times of the pandemic and post –
pandemic era. So That, the lessons may not be lost on African. Therefore, these
health proverbs should be voiced at homes, schools, communities, gatherings,
and at play to beat-in the message. Our indigenous language system especially,
the health proverbs is a great source of blessing, physical and spiritual; for
knowledge and edification. Learning and mastery of proverbs should be
encouraged because it helps in all spheres of life. Nigeria proverbs, covers
all subjects and themes. The learning of proverbs helps us talk less, but its
meaning is mighty and deep. The methodology of this research was achieved
through archival sources that expose other world culture proverbs on health
that has been in existence since ancient time and how it has help them live
healthy and satisfying live by simply adhering to their wisdom.
Weather
it as a premonition, warning, caution, prevention or cure, health proverbs are
a great source of wisdom, “the words of our elders are words of wisdom”. When
we say wisdom is applicable, proverb is it. This is because proverbs cover all
aspects of life and beyond.
A
good knowledge of health proverbs will go a long way in helping Africans in
this Post-Pandemic era. Traditionally, Africans know that health is wealth and
as such, they go extra miles in order to have a good health by; using
traditional herbs, which help in boosting their immune systems as well as ward
off any sickness, because they believe in the health proverb which says that
“no one is good in sickness”, and “good health is gold”. Therefore, if this
healthy habit is inculcated into young Africans, it will make the post-Pandemic
prediction of this paper come true: healthy lives for all come to fruition.
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Sylvia Okechukwu
Mr.
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