Author Archives: Chia Okwaraibekwe

“Time is money, you’re a big spender”

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Text:
The informant, A, recalls a high school classmate saying, “Time is money, you’re a big spender,” whenever they were working on tedious task such as a project or in-class exercise and felt it was taking too long.

Context:
The classmate would usually say this during group projects or in class work sessions, especially when the work felt repetitive or long.

Analysis:
This saying twists the common phrase “Time is money” by adding humor. Instead of saying they’re wasting time, the classmate plays with the idea that they’re “spending” it freely. Even though they weren’t literally losing money, the comparison made it clear that spending too much time on something unproductive can feel like a loss, similar to a financial loss. The lighthearted delivery might also suggest a coping mechanism for dealing with the frustration of tedious work.

“For beauty, you must suffer.”

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Text:
When A was in high school and had pimples, her mother would pop them for her. Whenever A complained that it hurt, her mother would respond, “For beauty, you must suffer.”

Context:
The informant, A, recalls hearing this phrase frequently from her mother, especially during moments involving personal grooming that were physically uncomfortable, like popping pimples or plucking eyebrows. While A understood that her mother meant it lightheartedly, it also reflected a deeper, often unspoken expectation around beauty standards. A noted that this phrase extended beyond skincare. For example, her mother would say it when discussing the discomfort of wearing heels or shapewear like Spanx.

Analysis:
This phrase highlights how societal beauty standards, specifcally for women, are often tied to discomfort or even pain. The expectation is that beauty requires sacrifice, whether it’s enduring physical discomfort or investing significant time and effort. It reinforces the idea that beauty is an achievement rather than an inherent trait, one that must be worked for and maintained. The fact that the phrase was passed down from mother to daughter goes to show how these standards are often perpetuated within families, sometimes without conscious reflection. Ultimately, the saying reflects a broader cultural narrative about the price of fitting into conventional ideals of beauty.

“Tinye ya n’isi m”

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Text:

“Tinye ya n’isi m”

Translation: “Put it on my head”

Context:

The informant, I, remembers hearing this phrase from her mother whenever she asked where to put something or needed help with a small task. It was used in a sarcastic or funny way, especially when the task seemed boring or annoying. For example, if she asked her mom where to place a bag or a book, her mom might respond with “Tinye ya n’isi m” meaning she didn’t want to deal with it but was joking about it. This phrase is common in Nigerian families and shows how people use humor to deal with minor frustrations. Interestingly, the informant now uses this saying on her own children.

Analysis:

“Tinye ya n’isi m” or “Put it on my head” is a playful way of showing frustration without being rude. In Nigerian culture, this phrase is often said in a lighthearted manner to show that a task is not important or is irritating, but without being too serious. It shows how family members use humor to express annoyance while keeping things friendly and fun. The phrase is an example of folklore, as it reflects shared cultural practices and expressions passed down through generations.

The Tortoise and the Pepper Soup

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Story:

IJ: “Once upon a time, the animals in the forest decided to have a big feast. There was all kinds of food, but the main dish was pepper soup. Oh, that soup! It was so spicy that even the strongest animals couldn’t eat it without feeling it. But they all agreed on a game—whoever makes the sss sound while eating loses the game. You know, that sound when something is so hot that your tongue wants to cool down, and you say sss? Yes, that one.

Now, the Tortoise, he’s very smart, you know. He’s always looking for how to trick others. So, when the challenge started, everybody was eating, and the heat from the soup was too much! But nobody wanted to be the first to make the sss sound. Everyone tried to hold it in, even though their tongues were burning!

But then, the Tortoise, hmm, he’s clever, oh. He turned to them and said, “Remember, oh, nobody should sss!” And every time he said it, he would stretch out the sss sound and use it as his own opportunity to cool his tounge down, but nobody thought twice. They didn’t even realize that he was making the sound too! And so, one by one, the other animals couldn’t hold it anymore. They would make the sss sound, trying to cool their tongues down.

In the end, only Tortoise was left. He was the winner. And do you know what he did? He ate the whole pot of pepper soup by himself! All the other animals had lost because they didn’t think twice about what he was doing!”

Context:

This story was told to the informant by her teacher in school, as part of the oral traditions passed down in the Igbo community. The informant, now a mother, remembers the story vividly because it always made her laugh as a child, and she often retells it to her own children as a way of teaching them about cleverness and the importance of using their minds. In her family, it’s seen as a fun story but also one that reminds them to be mindful of trickery and to always be sharp.

My Interpretation:

This story really highlights the cleverness of the Tortoise, a character who appears often in Igbo folklore. The Tortoise is known for using his intelligence and wit to outsmart others, rather than relying on strength. In this tale, he doesn’t cheat; instead, he plays with the rules of the game. By repeatedly saying, “Nobody should sss,” he himself makes the sound while pretending to remind the others of the rule. The other animals, focused on the heat of the soup, don’t realize what he’s doing and end up losing.

What stands out to me is how this story emphasizes the value of cleverness and quick thinking. It shows that intelligence can be a powerful tool, sometimes even more effective than physical strength. The Tortoise, as a character, isn’t about tricking others maliciously, he simply knows how to navigate a situation with strategy. In Igbo culture, the Tortoise is often seen as a symbol of wisdom, and this story reinforces how using your mind can lead to success, even when others don’t see it coming.

The Igbo Creation Story

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Story:

Me: Could you tell me about the Igbo beliefs on the creation of the world?

PA: Ah, my child, in our Igbo way, we know that the world was made by Chukwu, the supreme god. Chukwu is the source of all things before anything existed, there was Chukwu. He created the heavens, the earth, the seas, the sky… everything you see and even what you cannot see.

Me: So Chukwu created not just the world but also the people?

PA: Yes, yes. He made the land and placed people on it to live, to care for it. But he did not leave the world empty, he also created the Alusi, the gods, to oversee different parts of life. Each one has their own role.

Me: Can you tell me more about these gods?

PA: There is Igwe, the god of the sky and the sun. Ala, the earth goddess, she is the one who gives life and watches over fertility. Then Amadioha, the god of thunder and justice. These are just a few. They serve Chukwu’s will, making sure the world stays in order.

Me: Was Chukwu worshiped directly?

PA: Hmm, not in the way people worship today. Chukwu is beyond us, too great, too vast for human understanding. He is in the sun, in the earth, in the breath we take. The people honored him by respecting the balance of the world, by making offerings to the gods he placed in charge. That was our way, before the white man came with his own beliefs.

Me: So before colonization, these beliefs were very strong?

PA: Oh yes. People knew that to live well, you must respect the forces that Chukwu put in place. There were shrines, prayers, sacrifices. Not for fear, but to keep harmony. It was how we lived, how we understood the world. Chukwu made all things, and so all things belong to him. That is what we believed.

Context:

This belief system was shared with me by a local elder from the Igbo community, who recalled the creation story passed down through generations. The elder explained that this creation story was part of the pre-colonial Igbo worldview, before the introduction of European influences and Christianity, which altered many indigenous beliefs. The informant shared that, in their youth, this story was commonly told in family settings, especially during ceremonies and celebrations, to help young members understand the origins of life and their place in the universe.

The informant described this creation story is integral to the Igbo community’s understanding of spirituality, nature, and morality. They emphasized that Chukwu’s creation of the world was seen as a model of harmony and balance. The elders in their community used this creation story to teach values such as respect for nature, harmony with other deities, and the importance of maintaining balance in one’s life.

My Interpretation:

The myth of Chukwu and the creation of the world is central to the Igbo worldview. It explains the origins of existence and highlights Chukwu as the supreme creator who maintains balance and order. This story not only describes the beginning of humanity but also reinforces the Igbo people’s deep spiritual connection to the earth and the cosmos. It reflects their belief that the physical and spiritual worlds are closely linked, with humans, ancestors, and spirits influencing one another.

Chukwu represents divinity in all aspects of life including creation, fertility, and governance. The emergence of other deities from Chukwu shows a structured spiritual system. Though Christianity and colonization changed many religious practices, the core ideas in this myth which are respect for a supreme god and the connection between the natural and spiritual worlds, still shape Igbo spirituality today.