According to the World Health Organization, drug abuse refers to the harmful or hazardous use of psychoactive substances, including alcohol and illicit drugs (Idowu et al. 2018:776). Drug abuse has serious impact on the lives of youths in Nigeria, and in south-east Nigeria in particular (Adeyemo et al. 2016; Ngwu, Osmond & Sunday 2020; Nwagu, Dibia & Odo 2020; Okafor 2020). One would have expected that the impacts of drug abuse on the victims would have served as a warning signal to those who may be nursing the ambition of taking the drug. But the reverse has been the case. Formerly, it was cocaine. Presently, new drugs are being abused on a daily basis. They include alcohol, tramadol, superglue, cannabis, crack, codeine, Rohypnol, aphrodisiacs, skunk and faeces. However, a very new drug has taken dominance among the youths of Eastern Nigeria. It is known as Mkpuru Mmiri.

Today, the influence and acceptance of Mkpuru Mmiri drug cannot be overemphasised. The Mkpuru Mmiri concept is an Igbo aphorism. In medical research, Mkpuru Mmiri is known as methamphetamine hydrochroride. In the ordinary language of Nigerians, Mkpuru Mmiri is called crystal meth. In the Igbo language, Mkpuru means ‘seed’, and Mmiri means ‘water’, so the combination of the two words gives the new social lexicon, Mkpuru Mmiri, literally translating to ‘seed of water’ (The Nation 2021). This slang comes both from the physical appearance of the deadly drug, which often appears as pieces of crystal or ice cubes (The Nation 2021). Inquiries have revealed that Mkpuru Mmiri is a drug that speeds up communication between the brain and other body parts. Victims of the drug may grind it into a powdered form. It can be eaten through the mouth or inhaled through the nose. This substance can also be injected into the body when it is mixed with any liquid substance. According to Eshemokha (2021), Mkpuru Mmiri can ‘be smoked into a small glass pipe. Meth at first causes a rush of good feelings, but then users feel edgy, overly excited, angry, or afraid’.

Addiction to Mkpuru Mmiri has no known cure. This has in no way discouraged youths from taking it. Thus, the more the number of abusers of Mkpuru Mmiri, the more the increasing number of insane people in Igbo communities. Unfortunately, deaths and crime rates have increased, with some families devastated by the effects on them and their children. Also, the very few psychiatrists are reporting a phenomenal increase in youthful patients, especially students of all tiers of education – primary, secondary and tertiary institutions (The Nation 2021). It is also sad to note that the intake of Mkpuru Mmiri has (Okoli et al. 2021):

Stakeholders, the government and concerned citizens are confused about the necessary action to take. This is the reason why the researcher considers Proverbs 22 a contribution to the solution of the crisis. As Igbo people (Habtu 2006a):

Proverbs in conversation are like axioms in philosophy, maxims in law and postulates in the mathematics, which nobody disputes, but everyone endeavours to expound so as to have them on his side (Henry 1950:954). Proverbs 22 contains behavioural therapy because it ‘seeks to identify and help change potentially self-destructive or unhealthy behaviours. It functions on the idea that all behaviours are learned and that unhealthy behaviours can be changed’ (Legg 2018:1). The author of the book of Proverbs teaches how youths are to live responsible and happy lives. It contains practical ways of avoiding foolishness and immorality. Proverbs maintains that ‘wicked deeds will invariably lead to divine retribution and punishment during a person’s earthly life’ (Sparknotes 2021:1). The recommendations of this research, it is believed, will speak anew to the increasing problem of Mkpuru Mmiri abuse in Igboland.

Literature has approached the issue of Mkpuru Mmiri from a political, social, economic and psychological point of view. To the best of the researcher’s knowledge, no research has approached this crisis from the perspective of wisdom literature. This is the gap in this research. This article uses the philosophical axioms in Proverbs 22 in analysing the rising challenge of Mkpuru Mmiri in south-east Nigeria. Firstly, this study gives the philosophical axioms in Proverbs 22. Secondly, axioms in Proverbs 22 relevant to addressing Mkpuru Mmiri addiction are brought out. Thirdly, a sketch is made of Mkpuru Mmiri, the causes of its addiction and its impacts. Thereafter, the context and the text are synthesised and recommendations are drawn from it.

The pericope calls on the youth to imbibe the training they receive from their homes and also develop personal training in ethics. Only a good name and reputation ensure one’s remembrance after death. In verse 1, Hebrew שֵׁ֭ם means name and famous (Kelley 1992). A good name (שֵׁ֭ם) is summum bonum. It defines human behaviour and attitude. Also (Bruckner 2003):

It could make one famous in a positive or negative light. Home training brings respect to the individual and to society at large (v. 3a). In home training, members of the family are taught how to run from evil and the consequences of indulging in crime. If parents train their children in the way of godliness, they can reasonably expect them not to turn from it as long as they live (Hale 2007). It is expected that parents play important roles in their children’s moral and ethical development because parents are the first moral teachers and role models children have (Oladipo 2009).

Any person who refuses to follow the path of wisdom faces the consequences (v. 3b). Personal training is a way of complementing home training which enables the individual to escape undue consequences and repercussions for crimes committed (v. 6). Also, in verse 6, parents are called upon to train the child in the ways of righteousness and morality, so that when the child grows, he will not join evil doers or be pressurised into wrong actions. In verse 6, Hebrew חֲנֹ֣ךְ means ‘train’, ‘consecrate’, ‘to dedicate’ (Davidson 1970:267). Thus, training is the dedication of a child to the service of God. Training in wisdom helps one stay on the right path (McCreesh 2000:459). In verse 6, there are ‘only two “ways” a child can go, the way of the wise and the righteous or the way of the fool and the wicked’ (Habtu 2006:803).

When one decides to follow the good path, it brings long life and glory (v. 4). Hebrew חֲנֹ֣ךְ means ‘glory’, ‘honour’, ‘splendor’, ‘majesty’, ‘abundance’ and the wealth of the mind, heart and soul (Davidson 1970:368). In verse 5a, anyone who follows the wrong path will be wounded to a great extent. But anyone who is wise sees evil and runs away from it (v. 5b). The obedient man lives in wisdom and fear of God (Kohlenberger III 1987:549). In verse 5b, it is emphasised that anyone who loves to live a long life should run away from evil or anything or anyone related to evil. In verse 8, anyone who decides to do evil, join bad gangs or perpetuate bad things will surely reap disaster. This disaster could be in the form of a tragedy, catastrophe or calamity befalling the person. Thus, verse 8 has both warning and encouragement for those who suffer because the wicked person will reap trouble and the rod of his fury, which brought suffering to others, and will be destroyed (Habtu 2006:803). In verse 8, ill-gotten gains will not prosper and anyone who does iniquity (זוֹרֵ֣עַ עַ֭וְלָה), who does an unjust thing in hopes to get by it, shall reap vanity; what he gets will never do him any good nor give him any satisfaction. He will meet nothing but disappointment. Those who create trouble for others have indirectly prepared trouble for themselves. It also shows that men should reap as they sow (Henry 1950:1004). In verse 8, this mixing of metaphors (from the harvest to the shepherd’s rod, וְשֵׁ֖בֶט עֶבְרָת֣וֹ) is probably with the idea that in the season when the sinner reaps his harvest from the seeds of iniquity, he will have no defence against it (Guzik 2020). In verse 15, it is in the nature of youth to misbehave. However, the rector noted that when the child is disciplined, sense and a sense of morality get into the child. A child, left on his own, will incline to folly because of his sinful nature, and this sinful nature must be subdued and overcome (Hale 2007:955). In verse 17, the rector calls on the youth to listen to his advice by shunning immorality and also at all times remembering these instructions and injunction (v. 18). It further shows that shame is the result of antisocial behaviour, violations of the religious code and physical laws of morality (Matthews 2003:292).

In verse 24, תִ֭תְּרַעאַל־ בַ֣עַּלאֶת־ אָף֑ [do not make friends with a hot-tempered man] does not relate specifically to a ‘hot-tempered’ person; it can be applied to any kind of wrongdoer. This is because any evil someone indulges in shows that the person does not exhibit self-control, which is synonymous with one who is hot tempered. We may not realise it, but bad friends can subtly lead us to become like them (Hale 2007:956). In verses 24–25, the author appeals to his son not to follow someone who is given to bad behaviour, because soon the son will learn the ways of the stubborn person. The tone of the rhetor in this structure represents the statement of a mentor to a mentee (Rylaarsdam 1976:454). An eminently fair character prepossesses everybody in favour of him who bears it, engages friendly treatment, begets trust and confidence and gives credit and weight (Exell 2021:1). A person who frequently loses control of his or her rage can be a dangerous companion. Wisdom chooses its friends carefully and should not associate with an angry man (Guzik 2020). In verses 28–29, the rhetor mentions to his son that if he wants to be successful, have good work, have a good relationship or be blessed and loved by the mighty and well-to-do in society, he should learn a skill that will keep him busy rather than keep himself busy with crimes. In biblical times, people who were skilled in their work were considered wise and even godly because a skilled worker would gain recognition and be given greater and greater responsibility (Hale 2006:956). Furthermore, the morals in this pericope are not like the commands that the master gives his servant, which are all intended for the benefit of the master, but like those that the master gives his scholar, which are intended for the benefit of the scholar (Henry 1950:1005). The gospels contain many sayings of Jesus that are similar to the Old Testament instruction of the wise (e.g. Mt 5:13–15; Mk 9:50). Proverbs are also quoted in some of the New Testament letters (e.g. Rm 12:20, quoting Pr 25:21–22; Heb 12:5–6, quoting Pr 3:11–12) (Verbrugge 2000:440). These verses show the strong need for people to avoid bad company.

It is at this juncture that the context of the study will be explored. The crisis of Mkpuru Mmiri, its impacts and causes, as well as how the axioms in Proverbs 22 could shed light on these will be sketched.

Mkpuru Mmiri, otherwise known as methamphetamine or crystal meth, was developed in Japan in 1919 and grossly abused during the Second World War when it was issued to pilots on suicidal missions then called kamikaze (Nwabughiogu 2021:1). Furthermore, ‘[a]fter the world war, it was used briefly as a medication for depression and for controlling obesity, but it was quickly abandoned and banned thereafter, especially in the 1970s’. Mkpuru Mmiri falls:

Further revelation shows that as a stimulant, Mkpuru Mmiri has a powerful euphoric effect similar to that of cocaine (Nwabughiogu 2021:1).

There are multiple trending videos on social media platforms of young men (and in some cases, women and children) being tied to beams and trees in public places and beaten cruelly for trading in and removing Mkpuru Mmiri from various communities in Igboland. According to information coming out of the zone, many Igbo youngsters are behaving wildly, with others absolutely insane as a result of drug use. There have also been reports that 11-year-old children are also getting involved in this drug addiction (Seyi 2021).

There are many reasons as to why youth engage in the intake of Mkpuru Mmiri. (For more details on the youth informants, see Appendix 1.) They are discussed next.

The impact of taking Mkpuru Mmiri cannot be underestimated. Some of them are stated as follows:

Experimental curiosity, peer pressure, low socio-economic conditions at home and the need for extraordinary energy are major sustaining factors of the intake of drug such as Mkpuru Mmiri. The good thing about this is that there is an Old Testament response to this sad development.

The following recommendations were thought to provide a defined roadmap towards tackling Mkpuru Mmiri addiction in Igbo communities:

The increasing level of violence such as robbery, rape and other violent activities in Igboland is connected to the intake of Mkpuru Mmiri. Unfortunately, everyone is suffering from its consequences in one way or the other. This shows that parents and the church have failed in their responsibilities to children and youths. The various approaches taken by concerned leaders in Igbo communities have not yielded positive results; instead, they have escalated the crisis. For instance, Uzoaru (2021:1) reported that a mob from Anara in Isiala-Mbano Local Government Area of Imo State beat a 27-year-old man, Darlington Ugboaja, to death for being in possession of methamphetamine, also known as Mkpuru Mmiri, at Anara market. Proverbs 22 provides a veritable platform towards solving this crisis. Part of its axioms includes the need for parents to teach their children early enough on the need to shun evil. Also, there is a need for the youth to run from evil, so as not to jeopardise their future in the name of wanting to belong.