Tag Archives: Nigerian

“Tinye ya n’isi m”

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.

“Clap for yourself!”

Text:

“Clap for yourself!”

Context:

The informant, I, remembers hearing this phrase a lot in Nigerian culture when someone does something that doesn’t really deserve praise but acts like it does. It’s usually said sarcastically, especially when someone makes a mistake or brags about a small task. For example, when she would boast about doing something simple like cleaning up her room, her mother would often say “Clap for yourself!” to humorously point out that it’s not worth bragging about.

Analysis:

“Clap for yourself” is a funny way to tease someone who thinks they’ve done something great when it’s actually not that impressive. It’s often used to make fun of someone who is overestimating their actions. This phrase is a part of Nigerian culture and is used to joke with friends or family in a lighthearted way. It shows how humor is used to remind people to stay humble and not get carried away with small achievements. Even though it points out someone’s mistake or exaggeration, it’s said in a fun, teasing way to keep the mood relaxed and friendly.

Nigerian Superstition

Nationality: Nigerian
Age: 21
Occupation: College Student
Residence: Los Angeles, CA
Language: English

Superstition:

“There’s a Nigerian Superstition that telling people about your good fortune will mean that it can be taken away.”

Context:

My informant told me that this superstition is similar to the “Evil Eye” or the idea of being “jinxed” because of the idea that once someone identifies the positive things/success they are having in their lives, there is the possibility of their fortune changing or being “taken away.” Once the fortune becomes a reality, it changes, and usually for the worse. He told me, “I guess I somewhat practice that superstition.”

Analysis:

The idea of keeping “your good fortune” seems to be a cross-cultural idea. It seems that whenever someone boasts about their accomplishments or talks about the positive things happening in their life, there is always a possibility that their fortune could quickly turn sour. I find this superstition interesting in particular, because instead of performing an action to prevent your fortune from be taken away, your only solution is to never talk about your fortune in the first place. In my opinion, the act of not performing an action is still a type of action, and therefore I would put this superstition under the category of homeopathic superstition.

The Chief and the Singer

Main Piece

“It must’ve been before I was in 5th grade — over the course of a few nights, my dad told a story to me, my brother, and my sister. In hindsight, it was very obviously something completely made up on the spot, but I think we were too young to realize.

Back home — ‘home’ referencing Nigeria, where my dad is from — there was an evil village chief. He was a vicious conqueror that took people’s lands, stole from the poor, and amassed a massive amount of wealth. Accordingly, his house was gigantic, and sat on a huge plot of land. One day, the chief captured a princess.”

(Informant MN then noted that he forgot if there was a reason the chief captured the princess, and assumes the story had minimal exposition).

“The chief held the princess in another building on his property. He planned to have her killed the next day. That night, the king was in his bed when he heard the sound of someone singing. He was confused, unsure of where the sound could be coming from, but soon realized the sound was coming from the princess’ cell. While he usually would have put a stop to it, the king instead decided to listen to the song. In fact, he was so taken aback by her voice that when the next day came, he decided to delay the execution until the next morning.

Night falls, and the voice returns. The king, again, is obsessed with her voice–rizz god!–and the next day, delays the execution even further.

This goes on for a while, and to be honest, the details fall away past that point. I think the king ends up marrying the woman, and there’s a sort of ‘happily-ever-after’ ending.”

Interpretation

Informant Interpretation: MN notes that “Nigerian parents do this thing where they tell you nothing about their childhood” and have “no photos of their upbringing,” especially as it pertains to things that happened while they lived in Nigeria. Thus, “you end up forming this fantasy-like [imagination] of what home was like for them,” and stories like this “feed into the fantastical imagery I have of that time and place. As roughly patched-together and made up as that story is, it’s as real as most of the made-up details about my dad’s confusing ass life that I call true.”

Personal Interpretation: I drew connections between this story and “One Thousand and One Nights”–an anthology frame tale that I don’t know well, but I recall contains a similar story about a brutal king and a storyteller woman, who he permits to live night by night as she tells him stories. To me, MN’s story read as an oicotypical variation of this concept, underscored by the fact that he changed between referring to one of the primary figures as “chief” and “king,” and the other as “princess,” “singer,” and sometimes just “woman” (though some of these changes may be attributable to memory). I also think MN’s personal connection to the story, belief that it was entirely made up by his father, and its role in shaping his childhood understanding of Nigeria makes the story feel like more than a tale to me–not a myth as it’s not something he claimed to believe in, but something that shapes his beliefs about a place in the real world. In that sense, it felt somewhere in the gray area between tale and legend.

Background

Informant MN is a current student at USC studying Aerospace Engineering. He grew up in Redmond, Washington and lives at home with his siblings and Mom. He notes that this story was told to him a long time ago, and he has some “amount of amnesia about the particular details of [his] childhood.”

MN is Nigerian and male-presenting.

Mami Wata

Nationality: Nigerian/British

Primary Language: English

Age: 20

Occupation: Student

Residence: Los Angeles

Date: 2/19/2024

Text: 

S.I.- “I heard about the spirit Mami Wata when I was younger, I don’t remember by who, but they were trying to give examples of Nigerian culture-specifically in some villages.” 

Me: “What were the spirits qualities? And why did people call for her?”

S.I.- “They believe that she attracts money and good fortune. If I remember correctly people from villages usually call for her in order to protect their sick.”

Me: “Have you ever seen an experience where someone has called for her help or used her as a household name?”

Sarien: “No, I haven’t. But it definitely is common for people in rural areas of the country to believe in it and many other spirits and deities.”

Context:

The participant doesn’t remember directly who told her about this spirit, but assumes it was one of her family members that opened the discussion of other’s cultures within the country. She is also from a city and not a rural part of Nigeria, geographically within the country there are many different beliefs and traditions. 

Analysis:

SZThis interview provided valuable information about the cultural fabric of Nigeria, especially within rural areas. Although the participant’s memory was vague on who told her about the spirit it makes a strong case how cultural transmission of Mami Wata is oral, and how her spirit lives through knowledge passed down within families/communities. This method of cultural transmission helps preserve traditions/beliefs across generations, even if the details become blurred over time. It was also made clear that there is a huge difference between urban and rural perspectives and beliefs within the country. However, the belief in spirits like Mami Wata in rural areas highlights the resilience of traditional practices and their efforts to save or help their loved ones.