Theme 3: Understanding and misunderstanding

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consequences. Therefore, the consequences of every wrong action must be brought to bear on one’s life here on earth before he finally leaves the stage.

Though the absence of written records has greatly affected African religious beliefs, a vast wealth of data can still be found in proverbs and other forms of oral tradition like myths, names, prayers and so on. The above examples have given much light on the experience and wisdom of many past generations summarized in few expressions.

175 Onye chukwu nyere odu egbu brin naya kpuru ya gaba meaning, “If God gave you a tail, drag it along, don’t cut it off.” This Igbo proverb explains the fact that there is a reason attached to whatever God has done to an individual. Therefore, human being should not reject whatever or anything given to them by God whether it is good or bad.

Learn how to use for your benefit whatever God has given you for he knows that you need it. Therefore, man is not expected to effect a change on what God has given him no matter how inconvenient that may be to him/her.

Another proverb says, “Shall we offer food to the ancestors and also settle the fight between them and the dogs?” This has several meanings.

It clearly means that, the part of man is to make food for the ancestors.

When it is given to them, it is not the duty of man again to continually protect the food from the dogs. He has played his part what is left is God’s. However, this proverb also implies that wherever you find the ancestral shrine is in an open place not indoors. Another interpretation could be that what is of interest to the ancestors is not the physical or material substance or food but the spiritual essence of the meal. The dog may eat the physical food but may not endanger the spiritual or destroy the effectiveness of the sacrifice. Again, Ehin Enweghi odu chi ya na achiru ya ejiji means, “God drives away flies for a tailess cow”. This is understood to mean the problems of one who is not strong in whatever form or one who is defenceless is solved by God. In other words, God cares for those who are powerless and neglected. God is the hope of the hopeless, the voice of the voiceless. He therefore attends to those who are not given attention because they are in one way or the other defected.

Names of persons in Africa have deeper meanings, which in most cases are derived from problems reflecting situations the parents, or the family was in when the child was born. It could be the name of the king or leader of the time. For example, one Igbo proverb says Ngu chukwu Gbunyeru Onye ka ka oji ekole ife meaning, “God has a hook which He always supplies to the people he chooses that helps them in plucking things with.” This means any man that is successful in an endeavour has been given a hook by God and vice versa. This shows that success in anything depends on God.

Also the proverb Ka wea tuhwa orimande mbaamandev cii ve vaa (if you insult a leper, all the lepers cry), shows the unity of the people which is seen in the pledge “I am because we are and since we are therefore, I am”. A good or bad thing done to any person in the group is done to all the rest. This shows the African life of sharing both in pains and in joy. The proverb Mba lee ahi sha ashe a bagu ga (one does not

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sow groundnut when the monkey is watching) establishes the fact that monkeys like groundnuts very well. Once they discover there is groundnut in a place, they never cease to destroy it. If a monkey sees you planting groundnut, immediately you turn your back, to the monkey will remove the groundnut and eat. This means you cannot plan very well for your future and be successful when your enemy is right there watching your steps. He or she will dislodge you thereafter. In other words, you cannot be discussing your strategies for improving your life condition in the midst of your archenemies.

The following is another Tiv proverb which says Wan igo hiin ahom sha to, meaning “the fats of a pig starts at the ear). This is meant to advice the young ones that wisdom, brevity, and so on start at their youthful age. In other words, a well morally behaved person starts his good behaviour at childhood. Generally, it means everything we see has a beginning or a starting point. For example, a student who is aiming at making first class degree in the university must start being serious in the primary school in order to develop a good reading culture.

Ka wea za ayem u zor ijov I oron ato, meaning, When you are in a haste, you pluck a mushroom with its ears broken.” This is a Tiv proverb which means when you take hasty decisions, though you may advance them the result may be bad. This is an advice for one to be honest and systematic in ones approaches in life. It teaches that one should avoid short cuts that are meant to achieve what is not in one’s destiny. This brings disaster at the end.

4.0 CONCLUSION

The absence of documented sources has been a major setback in the study of African traditional religion. However, a vast form of information is presented in oral traditions like myths, legends, names, songs, symbols, prayers as well as proverbs and wise sayings.

It is through these proverbs and wise sayings that African beliefs in God are expressed. Therefore, they are one of the most reliable form of oral tradition in which authentic beliefs of people living in preliterate societies are preserved for generations yet unborn.

Proverbs and wise sayings express African beliefs in God. They also give a clue to the understanding of the significance of such beliefs.

Proverbs depict God as the creator and sustainer of the world. He caters for the welfare of his creatures. The proverbs in Africa emphasise one universal Supreme God who is the creator of the universe. There is therefore the need to collect together these proverbs in written form now

177 in order to present them for posterity and generations of Africans yet unborn.

5.0 SUMMARY

In this unit, you have learnt:

• what proverbs and wise sayings are

• some proverbs and wise sayings from some African societies.

ANSWER TO SELF-ASSESSMENT EXERCISE The role of proverbs in African religio-cultural beliefs are:

(i) They are a source of African wisdom;

(ii) Proverbs teach about beliefs, morals, ideas, warnings and general knowledge about the people’s culture.

(iii) Proverbs further teach Africans about the Supremacy of God and His relationship with human beings.

(iv) They reveal the attributes of God and God’s works.

6.0 TUTOR-MARKED ASSIGNMENT

Mention some proverbs and give their meanings in African religio-cultural beliefs.

7.0 REFERENCES/FURTHER READING

Balagbogbo, A. O. (2008). “Literature as a Tool for Cultural Change:

An Examination of Proverbs in Ngugi Wa Thiongo and Ngugi Wa Mirii’s I will marry when I want.” In Menegbe, A.D. &

Omachono, G.S. (Eds.). Cultural Renaissance and National Development in the 21^st Century. Abuja: Roots Books and Journals.

Bature, J. S. (2002). Anza Ase. Mkar: The Return Press.

Gbenda, J. S. (2005). Eschatology in Tiv Traditional Religious Culture:

An Interpretative Enquiry. Nsukka: Chuka Educational Publishers.

Hagher, I. (1981). “Performance in Tiv Oral Poetry.” In Okpaga, A.

(Ed). Emerging Perspectives on Nigerian Culture and Society.

London: Micro Teacher and Associates.

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Kayode, J. O. (1984). Understanding African Traditional Religion. Ile-Ife: University Press.

Mbiti, J.S. (1969). African Religions and Philosophy. London:

Heinemann.

Metuh, E. I. (1981). African Religions in Western Conceptual Schemes:

The Problem of Interpretation. Jos: Imico Publishers.

Nwoga, D. I. (1978). African Humanities: African Cultural Development. Enugu: Fourth Dimension Publishers.

Quarcoopome, T. N. (1987). West African Traditional Religion. Ibadan:

Daystar Press.

Yina, G. (2008). “Proverbs in Tiv Cultural Semiotics”. In Okpaga (Ed).

Emerging Perspectives in Nigerian Culture and Society.

Makurdi: Micro Teacher Associates.

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UNIT 4 TOTEMS AND TABOOS IN AFRICAN TRADITIONAL RELIGION AND CULTURE CONTENTS

1.0 Introduction 2.0 Objectives 3.0 Main Content

3.1 Definition of the Term “Totem”

3.2 Definition of Taboo

3.3 The Relationship between Totems and Taboos in African Traditional Religious beliefs

3.4 Classification of Taboos 3.4.1 Religious Taboos 3.4.2 Cultural Taboos 3.4.3 Sex Taboos 3.4.4 Death Taboos 3.4.5 Food Taboos 3.4.6 Royal Taboos

3.4.7 Taboos for Pregnant Women 3.4.8 Taboos for Mothers

3.5 The Role of Taboos in African Religion and Culture 3.6 Taboos as Moral Laws

3.7 Significance of Taboos in African Religion and Culture 3.8 The Impact of Change on Totems and Taboos in African

Religion and Culture 4.0 Conclusion

5.0 Summary

6.0 Tutor-Marked Assignment 7.0 References/Further Reading 1.0 INTRODUCTION

In the previous unit, you learnt about proverbs in African religious beliefs. You learnt some proverbs about animals (totems) and taboos. In this unit, you will study in detail about totems and taboos as they relate to African traditional religion and culture. Taboos are subsets of totemism. These two terms are used in African traditional religion because religion is defined and seen as a unified system of beliefs and practices relative to sacred things, that is to say, things set apart and forbidden – beliefs and practices, which unite into one single moral community and all those who adhere to them.

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2.0 OBJECTIVES

At the end of this unit, you should be able to:

• define totem and taboo

• explain the relationship between totems and taboos in African traditional religious beliefs

• discuss the classification of taboos

• explain the role of taboos in African religion and culture

• discuss the significance of taboos in African religion and culture

• discuss the impact of change on totems and taboos.

3.0 MAIN CONTENT