Teesta Review: A
Journal of Poetry, Volume 9, Number 1. May 2026. ISSN: 2581-7094
Lotha proverb as
Oral Transmission and Folkore
--- A Eyingbeni Odyuo
In the Lotha context
storytelling formed an important part in retaining the proverbs. People who
have a good knowledge of People who have a good knowledge of proverbs are
considered highly refined in their native language since the vocabulary used in
proverbs is rich by nature. Proverbs are drawn through careful observation of
nature, social events, life’s experiences, aesthetic values and social ideals.
There are proverbs that talk about family, human relations, good and evil,
poverty, wealth, happiness, sorrow, etc. Every proverb teaches us moral values
in different ways.
1. Domestic and Social
life:
According to Davis (2001, p.31)
“marriage and raising a family is the goal for which girls are prepared almost
since birth”. Likewise, in Lotha society the portrayal of women in proverbs
highlights both negative and positive. Lotha society, being patriarchal, has
since time immemorial women are considered as powerless and expected to be
submissive to men. The representation of women in proverbs depicts how the
society sees women as inferior. For example: “Eloe ethelen nli” which
translates “Women are in no need”. This is often used as a derogatory remark to
women that they are not needed in policy making. This is applicable till now
since in every official meetings or gatherings, women are not invited or called
upon for decision-making. It is the men folk that decide on everything.
Whatever it might be, there still remains a sense of subjugation towards women.
For example, in Lotha
there is a proverb which says:
a) Potsow loroe.
Lit trans: God
young lady.
Meaning: This
particular proverb says that a woman should behave in a godly manner so much so
that others do not be subjected to gossip from society.
There are proverbs that drawn from the figure of a widow. “Emi” is
referred to a widow in Lotha. Earlier a widow is ostracized by the society
since she has no husband. The widows are always looked down upon in society and
were given fewer privileges. After the death of her husband she becomes
voiceless and is not given much authority. Times have been changing but there
still remains oppression and deprivation towards a widow till now.
b) Emi tssü ohan.
Lit trans: Like
a widow’s rice and curry.
Meaning: This
proverb is a reflection of poverty. When a person is unable to provide a good
meal, (with meat and fish) the proverb, “like a widow’s rice and curry” is
used. It reflects how society perceives and subjugates the status of women
after the death of her husband.
The given proverbs above (a & b) clearly indicate the status of women
in a society. The first proverb talks about how a woman should possess a subtle
personality so that the society should not judge her past life. The society
expects women to be confined in her homes and does not get much exposure. The
second proverb talks about a woman after the death of her husband. She is
viewed differently as she has no husband. She becomes voiceless and does not
have much authority to speak for herself in the society.
2. Gender Representations:
Gender
representations in Lotha proverb reflect the traditional patriarchal structure
of Lotha society, often delineating clear expectations for gender roles and
status. These proverbs frequently serve as cultural mechanisms to reinforce
social norms regarding femininity, domesticity and the perceived differences
between men and women.
a) Eboe na eloe nmhon soa
vanrhakana hepi hepi wosi yilea oki nrheyihüngo ji tsükona kipüngi otsso ji leni
vasi esütsü ekyipthechisü kichungi rheyialato.
Lit trans: If a man
marries a bad woman he doesn’t want to enter his home and instead keep his
spear near the door and wipe his tears and enter his house.
Meaning: This proverb
depicts marriage in a Lotha household. It clearly states that his life is
jeopardized if he marries a bad woman. Women are considered to be a peacemaker
in the family but if she does not play the role then their marriage is doomed.
b) Eloe nmhom soa vancho
jo chokup pi olong nchae checho esua tvü.
Lit trans: Marrying a
cruel woman is like a stone in your shoes that makes walking difficult.
Meaning: Women are required to be kind, soft-spoken and good. A woman who does
not possess these qualities is often scorned by the society.
c) Eboe jo oki lo kvüri ji.
Lit trans: Man is the head
of the house.
Meaning: In every Lotha
household this proverb has been used in every situation that the man is the
head of the house. Whatever situation arises, the man is considered to take
decisions and everyone is expected to abide by it.
d) Eloe jo limo-süvo tuv.
Lit trans: A woman is like
a leaf.
Meaning: This proverb
compares a woman to a leaf; when leaves fall from the branches we do not know
where it might land. Similarly, when a woman gets married, she leaves home and
settles with her husband. Thus, we do not know where a woman will go in the
future just like the fallen leaves which may land anywhere.
3. Figurative Language and
Symbolism:
In Wolfgang
Mieder’s Proverbiums, he mentions that wild animals still have an important
role in proverb imagery. The Lothas believed that animals and humans coexisted
with each other. So, Lothas have proverbs that originate from animals and have
a resemblance with their behaviour and attitudes. The metaphoric representation
of animals in folklore reflects the intricate connections between culture,
nature and values in shaping indigenous ethics.
a) Sepvü eran .
Lit trans: An old sambar
deer.
Meaning: When older people
in society cannot lead others then he is compared to an old deer who cannot
lead its flocks
b) Nya-nya kichük tvü ka.
Lit trans: Like a goat’s
brain.
Meaning: When the tiger
came to attack the goat, instead of running away from the tiger, it remains on
the spot struck by shock. This is an indication of the slow-witted nature of
the goat. This proverb refers to people whose cognitive and understanding power
is weak and dull (slow-witted).
c) Siano ethyu tvü ka.
Lit trans: Like a deer’s
fat.
In Lotha society a person
who is unreliable is referred to as a deer’s fat because it is said that no one
is sure to say or predict whether the deer they hunted or killed will have fat
or not.
d) Ranfü sorüm jika.
Lit trans:
Like a wolf that hunts for meat.
Meaning: The
wolf seems to be quiet and calm while waiting to hunt its prey but becomes
quite cruel and violent once it catches hold of its prey as it is said that
it’s not the body of the animal but the stomach that is being ripped and torn
off by the wolf. This proverb is a reference to people whose looks are calm and
quiet in their appearance but harm people slowly and secretly.
e) Nrü nli .
Lit trans:
Snake tongue.
Meaning: A
snake has a forked tongue, with split tines at the tip. In Lotha society, a
person who is two-faced, duplicitous, deceitful and deceptive are referred to
as having a snake’s tongue.
f)
Jümangi ongo hungthechicho.
Lit trans:
Seeing fish in the ocean.
Meaning: In
the ocean, there are many fish but one cannot catch them all. This proverb
means that one should be content with what we have, as we cannot own all that
we see and desire for.
g) Mmhorü lümbüm ka.
Lit trans: Like a tiger’s
heart.
Meaning: This proverb
compares a brave, ferocious man with a tiger. Even if the tiger is wounded by
an arrow or a lepok (traditional sword knife), he still runs around without
fear and without giving up. The tiger is also known for its patience in
approaching its prey. The brave-hearted people are called as people having a
tiger’s heart.
h)
Honoro lümbüm ka.
Lit trans: A chicken’s
heart.
Meaning: This proverb
refers to those people who are timid.
4. Ethical
and Didactic Functions:
Imchen & Jamir (2022) states that proverbs are used as a tool to
impart knowledge, give moral lessons or reprimand in a very diplomatic way.
Proverbs laden with knowledge are narrated through stories or anecdotes and are
used in various situations
a) Eramoe jina ngaro ji
mmhyiala.
Lit trans: The child is
blessed by the elders.
Meaning: This proverb
talks about the importance of obedience and respect for elders by the children.
Such obedience pleases the elders and thus bless the young ones who hold the
value of goodness and obedience.
b) Opo chüsanti ochyu ti
khupa.
Lit trans: Don’t start the
work after the death of a father.
Meaning: Once there were
two brothers who were told by their mother to repair the hole of their bamboo
wall. The brothers did not give heed to their mother’s request. Days went by
yet the brothers never repaired the hole of their bamboo wall. One fine day
tragically, their father’s head was decapitated by the bamboo. After this
unfortunate incident the brothers repaired the bamboo wall. This proverb calls
for doing things on time. This proverb serves as an important example among the
Lotha community and to make children realize to the children to obey their
parents and do things whenever they are asked to do lest they regret.
c) Loksa mvüro jo poana
ethachetala, tolia oken-oyi jo echunga phyosorathakana phüpi nkhichetala.
Lit trans: A hole in a
basket can be repaired but words once spoken cannot be taken back.
Meaning: This proverb is a
clear indication that words once spoken cannot be taken back. It is also a
reminder in life to people to use words wisely, so that it will not hurt them.
A hole in a basket can be repaired easily but the words once spoken to a person
cannot be taken back.
d)
Oyi jo mozhüi, tsitsathia tsitsatav ethevlia.
Lit trans: Words are
medicine, use it wisely.
Meaning: Often the words
we speak should be eloquent and also be spoken when needed. Words are regarded
as medicine. Some words can cure people or they may brighten someone’s life or
it can even harm them. The Lothas remind people to be mindful of what we utter.
e) Mmyanta jilo jo etho lia.
Lit trans: There is
strength in unity.
Meaning: This proverb
emphasizes on the importance of oneness and unity in a society. It is similar
to the English proverb “Unity is strength”.
Conclusion:
From the above discussion we find that proverbs in Lotha
perform different roles depending on the communicative settings in which they
are used. It occupies an integral place in the socio-cultural setting of the
Lotha community. Proverbs in Lotha are rich in meaning and effective in their
usage. It also reflects the milieu of the people giving an interesting insight
into the people, oral tradition and socio-cultural beliefs and practices.
Proverbs are used not only to supplement the discourse but are
also used as a valuable instrument for the transmission of values, culture and
tradition to the young generation.
References:
a. B.B, Ghosh. (1979).
Nagaland District Gazetters: Wokha District. Kohima: Government of Nagaland.
b. Dorson, M. Richard.
(1972). Folklore and Folklife: An Introduction. The University of Chicago
Press, Ltd, London.
c. Kikon, T. (1993). The
Lothas in the Age of Awakening. Vision Wordronic Pvt. Ltd.
d. Mills, J. P. (1922). The
Lhota Nagas. London, Macmillan and co.
e. Mozhüi, Zanao. (2004). The
impact of Christianity on the Naga people. Lotha Baptist Church, Dimapur.
f.
Mieder, Wolfgang & Dundes, Alan. (1994). Wisdom of Many:
Essays on the Proverbs. University of Wisconsin Press.
g.
Mieder, Wolfgang. (2008). Proverbs Speak Louder Than Words.
Peter Lang Publishers.
h. Yanthan, Yanbeni., &
Khing Lorin, Hewasa. (Eds.). (2022). Critical Conversations in Naga Society.
Heritage Publishing House
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Bio:
A Eyingbeni Odyuo holds an
MA in English Literature, PGD in Naga Languages and Cultural Studies and Master
of Philosophy from Nagaland University. She is also a recipient of Samvaad
Fellowship, awarded by Tata Steel Foundation in 2024. Her research interests
primarily focus on Oral Tradition, Folklore and Cultural Studies.
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