[ 40 ] Starter Kit For Johnny/ Jane Just Come [ JJC ] Of Nigerian/ African Proverbs that made sense in pre-colonial or pre-modern contexts but now appear manipulative, even criminal when held against modern global benchmarks.

 

Many people lazily attribute the retrogression of Africa—particularly Nigeria—to oversimplified explanations. Nigeria, once at its pinnacle in the late 1970s and showing signs of stagnation in the 1980s, has since experienced what I consider not just stagnation but outright regression. 

As a Yoruba man deeply familiar with the cultural intricacies of this nation, I find it almost unfathomable, even from my perspective, how far the country has declined. 

While 100% of Nigerians living within the country, and perhaps 90% of those in the diaspora, might disagree with me and dismiss my position as overly harsh or an exaggeration of a grim reality, therein lies the gist in my argument, nitori Olorun, kilode, kilode, mogbe o, kiloshe wa?.

Based on global standards—especially when juxtaposed with the global poverty rate of $1.20 USD per day at the time of this writing—Nigeria’s situation is dire. 

Astonishingly, in an oil-producing nation, 70% of the population reportedly falls below this threshold. This fact is a cry at a deeper, more systemic issue that goes beyond simplistic attributions like white supremacy.

 For lack of a better phrase, something far more intrinsic seems to have arrested the development of this nation and, by extension, its people. 

While this framework of existence may have worked pre-slavery—when Nigerians were less exposed to global economics and the political forces they drive—such a paradigm has now become a detriment, potentially sealing the nation's fate.

One example that suggests this issue is the cultural norms surrounding extended families. While the promotion of extended family networks can foster communal bonds, it often discourages parental responsibility and family planning. 

The prevailing assumption that extended family members will assist in raising children has led to unchecked reproduction, often with little regard for the economic or social consequences. 

This mindset places an undue burden on family members and creates ripple effects that ultimately strain the nation.

Consider also the Yoruba expression, "Ibi ta ba ti njẹ là ti nmu," which translates to, “We eat where we work.” 

While some may romanticize or reinterpret this phrase, its literal meaning—“you take (or steal) where you work”—has often been employed to justify fraudulent or exploitative practices. 

This by the way is my icebergs tip to a broader Love is dust dry like dry dust cultural tolerance for actions that, when examined through modern frameworks, could be considered criminal, unethical or counterproductive.

For instance, patriarchal proverbs diminish women's autonomy and humanity, while others promote child subjugation under the guise of discipline or respect for elders. These remnants of disrupted and hybridized cultural systems—hastily patched together over the last 500 years of enslavement, colonialism, and globalization—deserve critical reevaluation.

The following is a detailed exploration of Yoruba proverbs and other African sayings that may perpetuate fraud, irresponsibility, gender inequality, and other societal ills. While these sayings often encapsulate cultural norms, they warrant scrutiny when juxtaposed with contemporary ethical and social frameworks.

Yoruba Proverbs with Questionable Interpretations

1. "Àìtètè mú olè, olè á mú olóko."
   Translation: If a thief is not caught promptly, they might accuse the farm owner.
   Critique: This indirectly validates dishonesty by focusing on punishing the thief only when caught, not the act itself, it discourages thorough investigation before accusations/ judgement, this is infantile, highly risky.

2. "Bí a bá ńkìlọ̀ fólè, ká kìlọ̀ fóníṣu ẹ̀bá ọ̀nà."
   Translation: Warn the thief, but also warn the yam owner for tempting the thief.
   Critique: This proverb shifts some responsibility for theft onto the victim, subtly justifying the act of stealing.

3. "Ìwọ tí ńjẹ ká màa jẹ ló ńfi ìta mọ́ wá."
   Translation: The one who invites us to eat is the one locking us out.
   Critique: This implies entitlement to resources, even without permission, fostering a culture of dependency or exploitation.

4. "Ibi tí owó wà ni a ti ńwọlé."
   Translation: One enters where the money is.
   Critique: This could promote opportunism, disregarding ethics in the pursuit of wealth.

5. "Èjìkà là ńfi fojú olè."
   Translation: The thief is spotted by their shoulders (posture).
   Critique: Assumes guilt based on appearance, encouraging stereotyping.

6. "Enu ọ̀rọ̀ là ńsọ ènìyàn."
   Translation: One speaks to people based on their worth.
   Critique: This suggests a transactional view of relationships, valuing people only for what they offer.

7. "Bí ọmọ ènìyàn ò bá kú, ẹni kò le rìn àlẹ́."
   Translation: If someone's child does not die, they cannot enjoy the night.
   Critique: Suggests a morbidly utilitarian perspective on tragedy.

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Gender-Based Proverbs

8. "Bí obìnrin bá dára tó, kò le tó ọkọ rẹ̀."
   Translation: No matter how virtuous a woman is, she cannot surpass her husband.
   Critique: Reinforces male superiority and limits women's self-actualization.

9. "Ìyàwó tí ó bá gbón, ọkọ ló máa gbé lórí."
   Translation: A wise wife is carried on her husband's head.
   Critique: Attributes a woman's value to how her wisdom benefits her husband.

10. "Obìnrin kì í ṣe olórí ẹbí."
    Translation: A woman cannot head a family.
    Critique: Codifies patriarchal exclusion from leadership.

11. "Obìnrin tó bá dára, ọkùnrin ló máa gbé."
    Translation: A beautiful woman will be claimed by a man.
    Critique: Objectifies women as possessions tied to physical attractiveness.

12. "Ìyàwó tí ó bá ti bímo, kò gbọ́dọ̀ máa jókòó lórí ọkọ mọ́."
    Translation: A wife who has borne children should no longer sit on her husband's lap.
    Critique: Limits expressions of affection and enforces rigid marital roles.

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Child-Rearing Proverbs

13. "Omo ti a ko ko, ni yio gbe ile ti a ko ta."
    Translation: The untrained child will sell the family house.
    Critique: Implies that the blame for a child's failures lies solely with the parents, dismissing individual responsibility.

14. "Ọmọ ẹranko kì í kọ́ ẹranko."
    Translation: The offspring of an animal is never a teacher of its parent.
    Critique: Discourages children from questioning or correcting elders, stifling progress.

15. "Ọmọ kékeré kì í mọ̀ ìdí ìkúpa ẹyẹ ńlá."
    Translation: A young bird cannot understand the cause of an elder bird’s death.
    Critique: Suppresses youthful inquiry and innovation.

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Other Questionable Proverbs from Yoruba and Across Africa

16. "Ẹni tó bá ni ọwọ́ mi ò kọ́, ẹ̀sẹ̀ mi ò ṣe."
    Translation: Whoever has not filled my hands should not command my feet.
    Critique: Encourages quid pro quo behavior, even in moral obligations.

17. "Níbi tí a ti ń jẹ́kí a máa gbé."
    Translation: Live where you eat.
    Critique: Implies exploiting opportunities without contributing to the source.

18. "Oko ti obìnrin bá lọ̀wọ́ kọ ni ọkọ rẹ̀."
    Translation: A woman’s real husband is the one who spends on her.
    Critique: Promotes materialism in relationships.

19. "Ọmọ ilé ni ń jẹ òróró."
    Translation: Only a child of the house eats palm oil.
    Critique: Excludes outsiders, promoting nepotism.

20. "Ẹni tó bímọ tó lẹ́ṣẹ̀ tó lọ́mọ."
    Translation: Whoever bears a child owns the child.
    Critique: Dismisses the child’s individuality, promoting control.

21. "Ndi chiri olu, na-anya isi." (Igbo - Nigeria)

• Translation: Those who eat from the work of others lift their heads high.
• Interpretation: This can be interpreted as a subtle endorsement of exploiting others’ labor for personal gain.

22. "A goat eats where it is tethered." (General - West Africa)

• Interpretation: Often used to justify corruption or the exploitation of one's position for personal benefit.

23. "Nkita na-enweta ihe site na mgbe ọ bụ nwata." (Igbo - Nigeria)

• Translation: A dog learns to fetch things from when it is a puppy.
• Interpretation: Emphasizes the inevitability of ingrained behaviors, sometimes used to excuse unethical or fraudulent practices as 'learned behavior.'

24. "Kakra a yɛnkɔ no na ɛyɛ yɛn dea." (Akan - Ghana)

• Translation: The little that we steal becomes ours.
• Interpretation: Suggests justification of petty theft as acceptable when done discreetly.

25. "Ngwetsi e hlatswa dihlo ha mohwehwe." (Sotho - Southern Africa)

• Translation: A bride washes her eyes with tears.
• Interpretation: Encourages women to accept suffering in marriage as a norm.

26. "A boy is never blamed for eating too much food in his father’s house." (Swahili - East Africa)

• Interpretation: This proverb might suggest entitlement to resources without accountability, which could translate poorly in a modern, equitable context.

27. "Omuva gwaaita okutwa ow'aine ekisu." (Runyankore - Uganda)

• Translation: The thief always blames the one with the knife.
• Interpretation: Reflects the tendency to deflect blame, sometimes excusing dishonesty by attributing fault to others.

28. "Ganda bi goma." (Kikuyu - Kenya)

• Translation: Give before taking.
• Interpretation: Can be used to justify bribery or 'greasing the wheels' for personal gain.

29. "Tsofa yako haiwezi kunikata." (Swahili - East Africa)

• Translation: Your knife cannot cut me.
• Interpretation: Can be used to express defiance, but in contexts where it justifies exploitation or fraud, it can be troubling.

30. "Mfupa uliokataa nyama, hautaweza." (Swahili - East Africa)

• Translation: A bone that has rejected meat cannot handle it.
• Interpretation: Suggests that some people are naturally unsuitable for certain responsibilities, possibly reinforcing discriminatory practices.

31. "Nyoka haifugwi kinyumbani." (Swahili - East Africa)

• Translation: A snake cannot be kept in the home.
• Interpretation: Promotes distrust and ostracism, potentially excusing prejudice or exclusion.

32. "Ufa huanza polepole." (Swahili - East Africa)

• Translation: A crack begins slowly.
• Interpretation: Can be manipulated to justify addressing minor offenses with disproportionate harshness, potentially enabling abuse.

33. "Wit yɔ a, yɛ twɛn nkyerɛkyerɛ no wɔ ɛne yɛn so." (Twi - Ghana)

• Translation: If you are not willing to learn, life will teach you.
• Interpretation: Often used to dismiss the importance of proactive teaching, placing responsibility solely on the learner, even in exploitative settings.

34. "Omwami alimalirwa esente." (Luganda - Uganda)

• Translation: A king is drained of his wealth.
• Interpretation: Reflects entitlement by others to the wealth of leaders, sometimes excusing exploitation or lack of personal effort.

35. "Uwoya mgongo wa paka." (Swahili - East Africa)

• Translation: You cannot comb a cat’s back.
• Interpretation: Can be interpreted as discouraging attempts to challenge or reform ingrained, corrupt systems.

36. "An egg does not fight a rock." (Igbo - Nigeria)

• Interpretation: This proverb may discourage resistance to powerful forces, potentially enabling oppression or corruption.

37. "Mkuki kwa nguruwe, mtamu kwa binadamu." (Swahili - East Africa)

• Translation: A spear to a pig is delicious to a human.
• Interpretation: Promotes exploitative attitudes, suggesting that harm to others is acceptable if it benefits oneself.

38. "Se nkɔti nnim, na ɔteɛteɛ da no." (Akan - Ghana)

• Translation: A lazy person gets eaten while still lying down.
• Interpretation: Excuses exploitation of the vulnerable by blaming them for their circumstances.

39. "Amahamban’ahlulwa ngumlandele." (Zulu - South Africa)

• Translation: The hunter’s prey is defeated by the hunter’s persistence.
• Interpretation: Can be misused to justify relentless pursuit of personal gain, regardless of the cost to others.

40. "Nyoka hawezi kula vichwa viwili kwa wakati mmoja." (Swahili - East Africa)

• Translation: A snake cannot eat two heads at once.
• Interpretation: Implies self-limitation or choosing targets wisely, which could be misconstrued as advice for calculated exploitation.

Similar proverbs across many African cultures suggest values that may have made sense in pre-colonial or pre-modern contexts but now appear manipulative even criminal when held against modern global benchmarks. 

This by the way is my icebergs tip to a broader Love is dust dry like dry dust cultural tolerance for actions that, when examined through modern frameworks, could be considered criminal, unethical or counterproductive.