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Proverb Use in Insecurity and Conflict Resolution in Igbo 

 

Ebele Deborah Uba 1 Okoli, Sunday Ifeanyi 2 

Nnamdi Azikiwe University, Awka 

ed.uba@unizik.edu.ng1 & sundayifeanyiokoli@gmail.com2 

 

Abstract 

Proverb is a concept of deep thought, an insightful traditional 

saying that expresses a perceived truth based on common sense or 

experience which could be metaphorical and use formulaic 

language.  This paper focuses on proverb use in insecurity and 

conflict resolution in Igbo. In other words, it aims at selecting the 

Igbo proverbs that relate to insecurity and also those ones which 

could be used to resolve conflict. The study uses elicitation as the 

primary source of data, while the secondary source is book 

compilations of proverbs. This paper adopts Searle’s (1975) speech 

act theory whose illocutionary classifications include; assertives, 

commissives, expressive, declarations and directives for its analysis. 

Observation was made that certain Igbo proverbs are primarily 

used as signals towards insecurity; example, ‘mkpume rịgoro elu, 

egwu atụwa ite mmiri’ which is used to predict the state of insecurity 

at an aforeplanned action. Furthermore, ‘Agwọ nọ n’akịrịka’, is a 

general proverb used for insecurity or danger. On the other hand, 

proverbs for conflict resolution include; ‘Nwa mmadụ emegbule 

nwa mmụọ, ma nwa mmụọ emegbule nwa mmadụ’ which is a call 

for fair justice among all, ‘mmadụ anaghị ekwo otu ọkọ siri kọọ ya 

kọhịa ahụ’ which is a proverb that encourages tolerance. 

Conclusively, it could be said that Igbo proverbs play a vital role in 

security alert and conflict resolution. 

mailto:ed.ubah@unizik.edu.ng
mailto:sundayifeanyiokoli@gmail.com2


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Keywords: proverb, insecurity, conflict resolution, speech act 

1. Introduction 

It is noteworthy that the wisdom and spirit of the people are 

manifested in its proverbs and sayings. More so, acquiring proverbs 

and sayings of one’s own nation or other nations, not only 

contributes to a better knowledge of the language, but also promotes 

a better understanding of the way of thinking and the nature of the 

people that speak it. Proverbs and sayings are pearls of folk wisdom. 

In fact, as people interpret artistically various aspects of life, social 

experience, their outlook is revealed, the originality of artistic 

attitudes and tastes, mental and ethical and aesthetic values, and 

social ideals cultivate new generations from century to century. The 

main purpose of proverbs is to give people's assessment of the 

objective reality of phenomena as an expression of the world. In 

proverbs and sayings are expressed the peculiar store or mindset of 

the peoples’ intelligence; way of judgment; view of features; 

indication of the way of life and everyday life; the spirit and 

character of the people; their manners and customs, and beliefs and 

superstitions. Hence, proverbs and sayings most clearly illustrate 

lifestyle, and geography, and history, and traditions of a community 

united by a single culture. Insecurity on the other hand, is a state of 

fear or anxiety stemming from a concrete or alleged lack of 

protection. As conflict points towards opposition, conflict resolution 

is the reduction, elimination, or termination of all forms and types 

of conflict. Hence, this research gears towards the use of proverbs 

in insecurity and conflict resolution in Igbo. 

 

2. Literature Review 

2.1 Proverbs 

  A proverb (from Latin: proverbium) is a simple and insightful, 

traditional saying that expresses a perceived truth based on common 



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sense or experience. Proverbs are based on symbolic or 

metaphorical language. Metaphors used as an aspect of a teaching 

method could be effective because they could enhance the 

conceptualisation of abstract ideas. Metaphors reveal only part of 

the answers and learners could be actively involved in completing 

and understanding the meaning of metaphors. Proverbs encourage 

curiosity about their meanings. They also exert pressure or, at the 

least, suggest that ideas should be related to prior knowledge and 

experience (Entwistle, 2000). Proverbs communicate in a symbolic 

way, which is not direct or literal. Proverbs conceal and reveal 

information and often leave one with a question that one has to 

answer oneself. Proverbs function metaphorically in the same way 

that visual communication design does.  

In African languages, proverbs are used consciously to 

educate and to manipulate and persuade. McKenna (1974) describes 

proverbs as a way in which society warns its members of the dangers 

of life. According to Daniel, Smitherman-Donaldson and Jeremiah 

(1987), proverbs are central to abstract thinking and reasoning. 

According to Boateng (1983:332), a proverb conveys a message in 

a way in which a child also learns to reflect on the possible meanings 

of the proverb. It is an indirect way of teaching through which a 

child does not feel bombarded by rules. Boateng (1983:332) further 

remarks that ancestors play an important role in giving the proverb 

strength, in that a phrase such as “It is the ancestors that said…” is 

sometimes used before a proverb. Boateng (1983:331) points that 

proverbs are “validators of traditional procedures and beliefs” and 

warns that the rejection of black African heritage will leave the black 

African with a feeling of lost identity.  

2.2 Insecurity 

The word ‘insecurity’ has myriads of connotations which signify 

danger; hazard; uncertainty; lack of protection, and lack of safety. 



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Beland (2005) in Ndubuisi-Okolo and Anigbuogu (2019) observes 

that insecurity is the state of fear or anxiety stemming from a 

concrete or alleged lack of protection. It refers to lack or inadequate 

freedom from danger. This implies that insecurity is an absence of 

peace, order and security. Achumba, Ighomeroho and Akpor (2013) 

also define insecurity from two perspectives. Firstly, insecurity is 

the state of being open or subject to danger or threat of danger, 

where danger is the condition of being susceptible to harm or injury. 

Secondly, insecurity is the state of being exposed to risk or anxiety, 

where anxiety is a vague unpleasant emotion that is experienced in 

anticipation of some misfortune. These definitions of insecurity 

underscore a major point that those affected by insecurity are not 

only uncertain or unaware of what would happen but they are also 

vulnerable to the threats and dangers when they occur.  

2.3 Conflict Resolution 
Robbins (2005) defines conflict as a process that begins where one 

party perceives that another party has negatively affected, or is about 

to affect negatively something that the first party cares about. This 

is an accurate definition emphasising that conflict is about 

perception not necessarily real hard facts. It further points to the 

emotional nature of conflict, by referring to a word like care. It states 

that more than one party is involved and that there may be future 

component attached to it. Furthermore, Thakore (2013) opines that 

conflict means to be in opposition to one another. It refers to 

disagreement between people or members of organisations. Such 

disagreement is inherent in relationships between all human beings. 

Robbins (1991) in Osabiya (2015) highlights types of conflicts. 

They include: 

 i. Hierarchical Conflict: There may be conflict between the various 

levels of the organization. The board of director may be in conflict 

with top management, middle management may be in conflict with 



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supervisory personnel, or there may be general conflict between 

management and workers.  

 ii. Functional Conflict: There may be conflict between the various 

functional departments of the organization; conflict between the 

production and marketing department in an industrial organization 

is a classic example.  

iii. Line- Staff Conflict: There may be conflict between line and 

staff. It often results from situations in which staff personnel do not 

formerly possess authority over line personnel.   

iv. Formal- Informal Conflict: There may be conflict between the 

formal and informal organizations for example; the informal 

organization norms for performance may be incompatible with the 

formal organization norms for performance.  Conflict can be viewed 

into five sequential stages which are; latent, perceived, felt, and 

manifest and conflict resolution stages.  

v. Latent: In this stage the basic conditions for potential conflict are 

resources, role conflict, drivers for autonomy, divergence of 

individual goal, etc. These conditions are lower suppressed for 

reasons not quite known to members or belong to the opposition on 

every issue.  

vi. Perceived: At this stage, focused anxieties are created between 

the anxiety and tension. Each party begins to develop negative 

feelings towards each other. As the parties in conflict argue and 

battle for their points of view, the significance of the disputed issue 

is likely to be blown out of proportion.  

vii. Manifest: This is the stage of open conflict, a stage when conflict 

behaviour is exhibited; such overt behaviour includes sabotage.   

viii. Resolution and Aftermath: This stage represent the condition 

that exists after the resolution or suppression of the conflict if the 

conflicts have been genuinely resolved, it can lead to an improved 

relationship and effective cooperation between organizational 



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members. But if not resolved adequately, it may lead to a new and 

more severe conflict than the first.  

 In a similar vein, Osabiya (2015) states that conflict could 

be intrapersonal or interpersonal, inter-group or inter organizational. 

Intrapersonal are conflict that are internal to individual i.e. mutually 

exclusive positive goal conflict, positive negative goal conflict and 

negative- conflict. Interpersonal are conflict between two or more 

people in the organization. Intergroup are conflict between groups 

in the same organization. Inter-organizational conflicts are conflict 

between organizations. 

Osabiya (2015), states that conflict resolution involves the 

reduction, elimination, or termination of all forms and types of 

conflict. He further states that when people talk about conflict 

resolution they tend to use terms like negotiation, bargaining, 

mediation, or arbitration. 

2.4 Speech Acts Theories  

Speech act is when people perform various actions through the use 

of words and when utterances are made, a particular act is 

performed. The Speech Acts theory is also described as “How to Do 

Things with Words Theory” since it has its roots in the work of 

Austin (1962) and Searle (1969). They are able to provide a shift 

from constative notion to performative notion in the empirical 

verifiability of signs; that is, the truthfulness of signs to what an 

expression does when it is uttered.   Speech acts according to Austin 

(1962) fall into three classes, which are: locutionary, illocutionary 

and perlocutionary acts. A locutionary act is an act of saying 

something; that is, the act of producing an utterance. Illocutionary 

acts are the core of any theory of speech acts. The perculotionary act 

is the effect or influence on the feelings, thoughts or actions of the 

listener/hearer unlike locutionary acts. Perlocutionary acts could be 



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inspiring, persuading, consoling, promising, encouraging etc. It 

brings about an effect upon the beliefs, attitudes or behaviours of the 

addressee. It is in consonance with this that Levinson (1981) 

describes perlocutionary act as the intended or unintended 

consequences of the speaker’s utterance.   Searle (1969) improves 

on Austin’s (1962) Speech Act theory by distinguishing between 

two types of speech acts: Direct and Indirect Speech Acts. Searle 

(1969) categorizes the illocutionary act into five classes:   

i. Assertives: These are statements that describe a state of affairs in 

the world which could be true or false. They commit a speaker to 

the truth of the expressed proposition.  

ii. Directives: These are statements that compel or make another 

person’s action fit the propositional element. It is usually used to 

give order thereby causing the hearer to take a particular action, 

request, command or advice.   

iii. Commissives: These statements commit the speaker to certain 

future action. It could be in the form of a promise.  

 iv. Expressives: The purpose of expressive statements is to express 

sincerity of the speech act like excuses and sympathy.   

v. Declaratives: These statements are used to say something and 

make it so, such as pronouncing someone guilty and declaring a war.  

 

3. Data Presentation and Analysis 

In this section, we present the proverbs used in insecurity and also 

conflict resolution.  

3.1 Proverbs Used in Insecurity 

Several Igbo proverbs are suggestive of security alertness to the 

people around.  

1) Nkwụcha abụghị ụjọ (alertness is not fear) 

2) A naghị agwa ochi ntị na agha esula (a stubborn person is not 

notified of war) 



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3) O ji ọsọ agbakwu ọgụ, amaghị na ọgụ bụ ọnwụ (he who runs 

towards fight, is not aware that fight is death) 

4) Onye ọ na-eme omume omume, na-ebe obube obube (he who is 

regularly oppressed, cries always) 

5) Agwọ nọ n’akịrịka (there is a snake in the grass) 

6) Ọkụkọ na-akpa nri sị ụmụ ya, anya uhie akọla ha (a hen in search 

of food instructs the chicks not to be careless) 

7) Ọsọ ndụ agwụ ike (life race is not tiring) 

8) Ọsọ chụwa mmadụ, ọ gbalaga ikwu nne ya (when one is being 

pursued, he will run to his maternal house) 

9) Mkpume rịgoro elu, egwu atụwa ite mmiri (when a stone gets up, 

water pot gets frightened) 

10) Ebe nwata na-ebe akwa arụ aka, nne ya anọghị ya nna ya anọrọ 

ya (where a child is pointing at while crying, it’s either the mother 

or the father is there) 

From the above examples (1-10), the proverbs are suggestive of 

insecurity, of which the effect is meant to keep the individual at 

security consciousness or alert. Sometimes, it could be for a quick 

action to be taken or just an illustration of the after effect of a 

happening. The most prevalent illocutionary acts in the proverbs in 

insecurity are assertives, commissives and directives. 

As perlocutionary acts are described to be inspiring, 

persuading, consoling, promising, encouraging etc. which brings 

about an effect upon the beliefs, attitudes or behaviours of the 

addressee. Hence, example (7) depicts encouragement as the 

perlocutionary act. In insecurity, Igbo proverbs do perlocutionary 

acts of behavioural change of the listeners, either positively or 

negatively. It creates awareness to the native speakers of the 

language who get the meaning of the proverbs and act accordingly, 

but negatively to the ones who do not have the knowledge of the 

proverbs. 



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3.2 Proverbs used in Conflict Resolution 

There are several proverbs in Igbo which are used in conflict 

resolution. They include: 

11) E gbuwe na a tọrọ, mmadụ agaghị afọ (if killing is based on 

seniority, nobody will remain). There is no equality on earth. There 

is seniority based on age, rank, etc. In the family setting, the same 

is applicable; whereby bullying is not allowed irrespective of the 

superiority. This is obtainable because when one bullies another 

due to seniority, he/she would be bullied by a senior. At that, no 

one will be left safe.  

12) Ọkọ kọwa mmadụ, ọ gakwụru mmadụ ibe ya, ma ọ kọwa anụ 

ọhịa, ya aga n’ukwu osisi. (a human goes to a fellow human when 

wants to scratch, whereas animals go the tree). When there is 

conflict, individuals involved do not help one another, yet it is 

needful that one should help each other in life. This proverb is an 

expressive one.  

13) Nwa mmadụ emegbule nwa mmụọ, ma nwa mmụọ emegbule 

nwa mmadụ (human should not maltreat spirit and spirit should not 

maltreat human). No one is permitted to maltreat or bully another as 

a result of superiority or otherwise. The illocutionary act present in 

the proverb is directives. 

14) Onye mụtara nwa gụọ ya Akụmefule, o sị kwanụ nke onye fuo? 

(he who gives birth and named him my wealth should not lost, is 

asking whose own to lost). As everyone on earth wishes him/herself 

well, it will be an aberration for such individual to wish others crisis. 

During conflict, each opponent wishes the other evil and as well 

rejoices when the evil befalls the opponent. The illocutionary act 

present in the proverb is directives. 

15) Iwe nwanne anaghị eru n’ọkpụkpụ (brothers anger does not get 

to the bone). In settling conflict, it is noteworthy to remind the 



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individuals involved that brotherhood has strong bond. The 

illocutionary act present in the proverb is assertives. 

16) Ikwu na-amaghị, ibe ezi ya. (when kinsman does not know, the 

relatives will teach him). One can be at fault, but at the cause of 

conflict resolution, the proverb would be a pointer towards 

correction and bringing right perspective to the individuals 

involved. The illocutionary act present in the proverb is assertives. 

17) Onye na-atabeghị onugbu anaghị ama ka ihe na-adị. (he who has 

not chewed bitter leaf, does not know how things are). Experience 

is the best teacher. People take things for granted when they have 

not experienced the impact or effects of certain actions or situations. 

This proverb enlightens those in conflict to turn away from it. The 

illocutionary act present in the proverb is assertives. 

18) Oji onye iro n'ala jikwa onwe ya. (he who holds the enemy on 

the ground, is also holding himself). This proverb plays a vital role 

in conflict resolution by educating the individuals involved that 

one’s progress is on hault as he keeps the progress of others on hault. 

Nobody progresses by blocking the progress of others. The 

illocutionary act present in the proverb is assertives. 

19) Onye iberiibe amaghị na nwanne ya bụ ọbịa (a fool does not 

know that his sibling is a visitor). Igbo people entertain visitors in a 

pleasing manner. As such, when people in conflict perceive 

themselves as visitors, the conflict can easily be resolved. The 

illocutionary act present in the proverb is assertives.  

20) Mmadụ anaghị ekwo otu ọkọ siri kọọ ya kọhịa ahụ. (one should 

not as a result of the intensity of scratch, injure oneself). Actions 

ought not to be takes with the gravity of offence, if peace should be 

retained in the system. The illocutionary act present in the proverb 

is assertives. 

21) Otu mkpịsị aka rụta mmanụ, ya ezuo ọha. (when one finger gets 

oil, it touches others). The impact of a simple conflict can spread 



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abroad, affecting even innocent individuals. The illocutionary act 

present in the proverb is commissives. 

22) Egbe bere ugo bere, nke sị ibe ya eberela, nku kwapụ ya.(eagle 

and hawk should perch, and anyone resists another from petching, 

should suffer wing break). Selfishness is a cankerworm that destroys 

peace. This proverb is used in counseling those in conflict on the 

impact of selfishness. The illocutionary act present in the proverb is 

assertives. 

23) A kpaa akpaa, a rahụ n’ute (when well discussed, would sleep 

on the mat). When there is understanding through proper discussion 

or negotiation, conflict ought not to arise. This proverb instructs that 

those in conflict should reach a consensus through negotiation. The 

illocutionary act present in the proverb is assertives. 

24) Isi ala anaghị atọ ebe a kpọrọ ya (head bend does not remain 

where it is bowed). Humility is not a sign of weakness. Accepting 

defeat is also not a sign of being a weakling. This proverb is used in 

conflict resolution whereby the individuals involved are educated 

that accepting defeat is not a sign of weakness but just to let peace 

reign. The illocutionary act present in the proverb is assertives. 

25) Nwanne na nwanne bi n’udo, bụ e leta a ghara (there is peace 

between sibling, is forbearance). This proverb teaches the 

importance of forbearance among people. So long as offences keep 

coming, one needs a heart of forbearance to stay away from conflict. 

The illocutionary act present in the proverb is commissives.  

26) Udo na ọganiihu bụ ụmụnne (peace and progress are siblings). 

This proverb explains the impact of peace in place of conflict. The 

illocutionary act present in the proverb is assertives. 

27) Biri, ka m biri mere na ụwa na-aga nke ọma (live and lets live is 

the reason why life is going forward). When everyone lives in peace, 

there is progress. The illocutionary act present in the proverb is 

expressives. 



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28) N’oge ọkọchị, ọkụkọ amabeghị onye ga-efo ya ọdụ n’udummiri 

(during dry season, the hen does not know who will remove her 

feather in the rainy season). For an effective flight of a hen during 

the rainy season, a portion of the feather ought to be removed. When 

humans are likened in this situation, it predicts the fact that those in 

conflict do not know who would save or help the other in the future 

time when uncertainty befalls the individual or group. The 

illocutionary act present in the proverb is assertives. 

29) Mmadụ ka aha ya bụ Ọgụadịịmma (someone’s name is ‘fight is 

not good’). Fight, war or conflict is not an ideal way of life. This is 

a proverb used in counseling people in conflict for peace to be 

restored. The illocutionary act present in the proverb is expressives. 

30) Onye gbuo nwanne ya, naanị ya ọ ga-ebi? (if one kills his 

brother, will he live alone?). Lonliness is the reward of him who 

kills his neigbhour. This proverb is used in conflict resolution 

whereby those in conflicts are counseled on the effect of the 

situation. The illocutionary act present in the proverb is assertives. 

31) Were ehihie chụwa ewu ojii, tupu o rue abalị mgbe ọchịchịrị na 

ewu ojii ga-abụ otu (look for the black goat during the day before 

night comes when the black goat and night would look alike). 

Conflicts are better resolved earlier when the impact or effects have 

not cause colossal damage. The illocutionary act present in the 

proverb is directives. 

32) Diochi anaghị ekwucha ihe ọ hụrụ n’elu nkwụ. (palmwine 

tapper does not say everything he sees on the palm tree). A 

palmwine tapper sees several things when he climbs the palm tree 

in the bush. He sees both positive and negative things. He is bound 

not to utter all that he has seen for the sake of safety, sanity, etc. An 

individual should not take to bar all that happen around him for the 

sake of peace. The illocutionary act present in the proverb is 

expressives. 



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From the above examples (11-32), the proverbs are suggestive of the 

presence of conflict, of which the effect is meant to resolve the 

conflict and restore peace. These proverbs are used to settle dispute 

in Igbo. Many times, once a certain proverb is uttered, the individual 

whom it is meant for, has taken note. Furthermore, the proverbs used 

in conflict resolution are for warning, explanation, etc. The most 

prevalent illocutionary acts in the proverbs for conflict resolution 

are assertives, directives and commissives.  

On the part of perlocutionary acts, which are actually the 

resultant effects of the utterances of the speaker which could be 

inspiring, persuading, consoling, promising, encouraging, etc. 

Hence, it could be seen as the intended or unintended consequences 

of the speaker’s utterance. In example (31), it could be seen as an 

act of persuading someone to do something or encouraging an 

individual. This is a perlocutionary act. Examples (25, 26, 27, etc) 

could be seen as being inspiring as the perlocutionary act. 

Perlocutionary act of promise could be seen in example (16). In 

example (24), it could be seen as a consolative perlocutionary act, 

etc. 

4. Summary and Conclusion 

In summary, it could be seen that proverbs play vital role in Igbo, 

beyond mere discussion, counsel, education; it also plays role in 

security alert and conflict resolution in Igbo. Proverbs are words of 

deep understanding whose meaning have several expressive roles. 

In Igbo, each situation has proverbs best suitable for it which 

includes; death, children, wealth, animals, etc. through this research, 

we focus on the proverbs that play role in security alert and also 

conflict resolution. Observation was made as certain proverbs give 

notice at the presence of insecurity, ‘Agwọ nọ n’akịrịka’, ‘Ọsọ ndụ 

agwụ ike’, ‘Ọkụkọ na-akpa nri sị ụmụ ya, anya uhie akọla ha’, etc. 



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At the uttering of such proverbs in Igbo land, it signals insecurity to 

the individuals, of which proper security consciousness should be 

imbibed. On the other hand, proverbs help in resolving conflicts in 

Igbo. For instance, ‘Ka anyị kwọọ mmiri mgbe ọ ka dị n’obe ụkwụ 

tupu o rue n’ukwu’, ‘N’oge ọkọchị, ọkụkọ amabeghị onye ga-efo ya 

ọdụ n’udummiri’, etc are proverbs suggesting peace where there is 

conflict. Furthermore, the use of proverbs amongst non-native 

speakers of the language hence creates insecurity to the hearers who 

may feel the utterances are made against them. Even though the non 

speakers might have basic knowledge of the language, but as 

proverbs are deeper part of a language which is not learnt on a 

peripheral, poses threat of insecurity to the hearers who do not 

belong to the language class. The discussion was based on Searle’s 

(1969) categorization of illocutionary act which are into five classes:  

Assertives, directives, commisives, expressives and declaratives 

Conclusively, it is not gainsay that proverbs are merely 

ordinary words for normal use, but of diverse importance especially 

in Igbo land. Nevertheless, Igbo language is not the only language 

that makes use of proverb in conflict resolution or for security 

awareness. This research has thrown light on this dimension of the 

importance of proverbs in Igbo land. Proverbs play vital role in 

conflict resolution and security alert in Igbo.  

 

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