CHAPTER ONE

INTRODUCTION

1.1       General Background to the Study 

Proverb as a genre in oral literature is couched in high philosophical tapestry of a language. As a branch of human natural language, it constitutes a special form of language use which attracts the attention of linguists. The use of proverbs is buried deep into the past and can be identified in the culture of a people. According to Meider (1985), people from all parts of the world use proverbs and other sayings to transmit their wisdom, knowledge, experiences and feelings. In short, proverbs encapsulate all the orature materials of Ndigbo.

Proverbs have a lot of significance in the communicative life of Igbo people. It is a mark of a mature speaker. It is often used to begin addresses, especially when one aims at making an impressive and powerful speech before an audience of respectable, experienced or elderly Igbo. Igbo proverbs are central to the existence of Igbo language and culture, hence the need to carry out a critical linguistic study, to show how the appropriateness of the themes of proverbs and the identification of the aesthetic devices in them facilitate their understanding, meaning and function in communication. Igbo proverbs reveal a lot about the Igbo and their world view.

Okonkwo (1977:99) observes that:

While some nations quote the Bible or the works and maxims of acknowledged authorities or wise men; or from a carefully worked out code of law, the Igbo quote proverbs (the time-honoured wisdom of their folk) to support and give authority and authenticity to an idea or disputed fact.

The researcher agrees with this observation and adds that there are aesthetic devices in the proverbs which can facilitate their interpretation and understanding when used in communication. This can conveniently be seen as a kind of style in language use.

The high regards Igbo place on the use of proverbs in communication has led scholars such as Achebe (1958) and (1984) to describe it as the palm oil and salt with which words are eaten. To appreciate the wit and import of Achebe‟s description of proverbs, one needs to visualise a pot of „egusi‟ (melon), „ewedu‟ or „kuka‟ soup or stew without oil or salt. In other words, it will not appeal to the eater. By implication, any conversation in Igbo land on any topic without proverbs does not appeal to the sensitivities of the listeners and therefore, creates boredom. 

The importance of proverbs to Ndigbo, that is Igbo people and other cultures in Nigeria, cannot be overemphasized. This is because in Igbo land, as in most African other Nigerian cultures communication is not considered rich, until it is laced with proverbs, „the quintessence of a people‟s collective wisdom sustained and transmitted from generation to generation‟ (Lawal, Raji and Ajayi, 1997). To Norrik (1997:279), a proverb is the horse that conveys meaning to the destination of effective communication and like language; proverbs are the dress of thought with concise words being the wings with which they fly. While the study of language may not be restricted to the study of proverbs in a particular context, a discussion of proverbs will however border on the study of the language in which such proverbs are couched. This is because there is a symbiotic relationship between language and proverbs (Adedimeji, 2010:4). Language, the human instrument of expression, depends on proverbs in appropriate contexts to achieve its most important function, which is communication.

Commenting on the beauty and aesthetic devices in Igbo proverbs, Ugo

(1989:6) remarks that, “a statement becomes “ilu” (proverb) when a metaphorical inference can be drawn from it, when a deep or universal meaning is suggested by or is derived from the surface meaning”. This means that when a surface meaning mirrors the deep generalized or universalized meaning, we have ilu (proverb). The proverb below demonstrates this: “Chukwu na - acharu ehi na - enweghi odu iji” 

This means that, God drives off flies for the tailless cow. This proverb transcends the immediate reference to God, flies and cow to the general notion of the relationship between God and nature, as well as the relationship between the all powerful creator and the impotent creature. Thus, similarity and figurativeness in the use of words and expressions are some of the aesthetic devices in Igbo proverbs.

This study sets out to illustrate that the embellishments found in Igbo proverbs are, indeed, aesthetic flavours, in addition to the themes and functions of the proverbs in any discourse. This is because the users of proverbs do so to philosophically communicate much in fewer words. Apart from terseness and fixity, most sayings classed as proverbs are also marked by some poetic quality in style or sense and are, in this way, set out as distinct in form from most straightforward maxims. Economy of words is also achieved through elision. This research being a linguistic study of the themes, functions and aesthetic devices of Igbo proverbs seeks to examine these key issues as they relate to Igbo proverbs. Thus, this work revolves around the thesis that Igbo proverbs are important elements of social interaction, social transformation, political art and sustenance of Igbo language. 

1.2       Statement of the Research Problem

The threat to linguistic resource is now recognised as a global crisis, (Kraus, 2007). The UNESCO report (2004) estimates that as many as half of the 6000 languages spoken in the world are „‟moribund‟‟, that is, they are spoken by only adults who no longer teach or speak them to their children. One of the worst hit is the Igbo language of south eastern Nigeria. It is feared that if nothing drastic is done before the year 2050 to save the situation, the Igbo language, despite being one of the three major languages in Nigeria, may go into extinction. (The Nation on Sunday, 2014:67).   

An area of linguistic heritage affected by this pervasive drift is the proverbs, the confluence of a people‟s wisdom, philosophy and value judgment. Apart from the language and cultural erosion caused by the superimposition and influence of the English language, studies in different forms of orature are very scanty (Adedimeji, 2010). This is because there is a predilection for considering traditional things as unsophisticated, antiquated, irrelevant and dispensable.    

Since proverbs are not theories, but powerful creative and figurative expressions used in discourse to elicit meaning, the study examines the linguistic situations in which proverbs are used, the effects on the hearer and how the employ the aesthetic tools inherent in the proverbs to decipher meaning and the overall function of the proverb in the communicative environment. 

Igbo proverbs perform a dual role; as a communicative instrument and a carrier of social experience. It is the mark of a mature speaker, often used to begin and end an address especially when one aims at making an impressive and powerful speech before an audience of respectable, experienced or elderly Igbo. In essence, when the theme of a proverb refers to a situation in which one is involved, the person is expected to understand the meaning of such a proverb and contribute meaningfully to the discussion to enable a free flow of discourse to take place. If one is unable to do so, he is regarded as „ofeke‟- naive or even foolish (Okonkwo, 1977:105).  The Igbo people capture this belief in the proverb which states: “a tuora omanu o mara a tuora ofeke o fejie olu” meaning when a proverb refers to a wise man, he understands, but when it refers to a fool, he plunges into foolishness. In Igbo culture, proverbs are not meant to be explained to a listener/hearer, instead they are expected to understand or figure out the meaning and respond adequately. Another Igbo proverb substantiate this claim, “a tuora mmadu ilu kowaa ya, ego e ji luo nne ya furu ohia” meaning if a proverb is uttered to a person and the interpretation is given to him, the bride price

paid on his mother‟s head was a waste.   

Inadvertently, the functional communicative purposes and aesthetic devices inherent in this linguistic enterprise (proverb) have not been fully proper understanding and use by Igbo speakers in communication. On earlier research on the subject hence, the need to carry out this study so as to fill this research vacuum.

When a linguistic expression has an unusual significance, such an expression attracts the attention of the listener. This may also lead the listener to plunge into finding out its meaning and other linguistic traits. In other words, a proverb is any expression that is unusually significant in transmission and negotiation of meaning. One of the marked distinguishing features of proverbial language is its imaginativeness, figurativeness and marked literalness, rather than unmarked literalness (Wales, 2001). Wales maintains that markedness is used to refer to such features of patterns that are prominent, unusual or figuratively deviant, while unmarkedness indicates what is normal, neutral or linguistically/aesthetically insignificant. Since aesthetics is a principle of beauty or style adopted by a person, group or culture in doing things and the proverb is a property of the culture of a particular group, it is expected that there exists some styles of using them in the different contexts of that particular culture. It is the contention of this study that this style creates beauty and arouses negative or positive reactions which facilitate the interpretation and understanding of the meaning of the proverbs. This is what this study seeks interrogate from the perspective that the aesthetics of Igbo proverbs manifest itself at all levels of linguistic analysis; be it substance, form and context.

The study sets to proffer answer to the following research questions:

i.               Which are the common themes in Igbo proverbs?

ii.              To what extent are aesthetic devices employed in Igbo proverbs?

iii.            What type of functions do Igbo proverbs perform and how do they mirror the philosophy of Ndigbo?

iv.            How and to what extent can the use of Igbo proverbs in communication provoke a linguistic reawakening of Igbo language?

1.3       Aim and Objectives

The aim of this study is to ascertain the extent to which the themes, functions and aesthetic devices of Igbo proverbs affect their understanding, interpretation and meaning in communication. The specific objectives of the study are to:

a.     Examine the themes of commonly used Igbo proverbs are commonly used.

b.     Analyse the extent to which whether Igbo proverbs contain aesthetic devices.

c.     Illustrate the functions performed by Igbo proverbs and how they mirror the philosophy and ideology of Ndigbo.

d.     Illustrate that a linguistic reawakening of Igbo language and other Nigerian language is possible through the use of proverbs in communication.

              There         is a symmetrical relationship between      language and power

(Thornborrow, 1999:52), and proverbs are exalted forms of language usage   (Norrick,   1997:279), language is also the foundation of all developments since it is the medium of expressing man's thoughts, ideas and values (Adedimeji, 2010:7). A study of this nature, no doubt, enacts both cultural efflorescence and linguistic reawakening.

The study hopes to demonstrate that Igbo proverbs deal with a variety of themes, ranging from social, political and economical. A single proverb is capable of being used in various contexts and hence lending itself to a multiplicity of themes. The research equally hopes to demonstrate that orature in general and proverbs in particular have been and are still very functional in many ways. Apart from the aesthetic delight proverbs provide in discourse, they also serve other vital functions.

The study is hinged on the view understanding of Igbo proverbs largely depends on the knowledge and understanding of the different themes in which they occur and that Igbo proverbs are rich in aesthetic devices. This in fact sets them apart as special form of language use. The proverbs are seen not only as viable today, but dynamic and reflective of the changing socio-cultural, economic and historical situations of the Igbo nation. Igbo proverbs could console, philosophize or depict a human behaviour. Igbo proverbs are seen as the work of profound thinkers, the articulate voice of the people, the expression of their norms, values, ideology and philosophy. No wonder Knappert (1988:148) posits that;

The proverb strives for no high ideal, difficult of attainment, but merely voices the sum total of everyday experience which has become the common property of a social group and which is after all the basis of the group's morality in a work-a-day world.

The presence and acceptance of a given language in use by a speech community is a symbol of collective identity or mark of a common historical bond because language imposes a certain cultural and social affinity on those who commonly speak it.

Specifically, and more importantly, the study advances the Systemic Functional

Linguistic approach to language (Adegbija, 1999). The work is thus significant to the theorization, elucidation and experimentation of the Systemic Functional Linguistic approach as well as aesthetics, on Igbo proverbs both of which are fused for the analysis of data. As a Trans-disciplinary study, the submissions, analysis and findings of this research would be of relevance to all those who are interested in the phenomenon of language, the most enduring of every peoples cultural heritage

(Babajide, 2000: l).

1.4       Scope and Delimitation of the Study

The scope of this study is limited to the examination of themes, functions and aesthetic devices in selected Igbo proverbs. It tries to study how Igbo people use language (proverbs) in different themes and contexts. Here, we bear in mind

Okpewho's (1992:36) apt observation and advice that:

The days of "ragbag" or dragnet' collecting, when, one went into the field and collected everything one could find-songs, tales, proverbs, riddles etc and published the entire thing under a catch-all title like the Ashanti folklore, must be judged pretty well over.

The study covers proverbs as used by Igbo speakers located in the five south eastern states of Nigeria. The states are Abia, Anambra, Ebonyi, Enugu and Imo. This zone was chosen due to its seemingly homogenous culture. The researcher is not unmindful of the fact that there are dialectal variations across these states. However, these dialectal variations do not in any way tamper with the meaning of such proverbs. The coverage of the study elucidates the fact that the use and understanding of Igbo proverbs is a creative activity and enterprise.  The linguistic framework is a blend of the Systemic Functional Linguistic approach to language which emphasizes that the meaning potential of language is functionally organized and the Traditional

Grammar which discusses the themes of the proverbs. 

The study does not claim to have collected and analysed all available Igbo proverbs, a feat that Taylor (1962) cited in Maiyanga (1998:8) says, “Is impossible”. Therefore, proverbs available through written documentation in textbooks, live coverage of traditional Igbo ceremonies, some proceedings of village and clan meetings and other ceremonies were used. 

1.5     Justification of the Study

The study of proverbs in Nigeria, and Igbo proverbs in particular has received some scholarly attention recently, but most of the works done have been in the ethnographic collection of Igbo proverbs. To the best knowledge of the researcher, not much has been done on the linguistic aspect. Earlier studies on Igbo proverbs cover specific aspects like context, functions etc. An all embracing and encompassing heading as in this study which is comprehensive enough to cover the themes, functions and aesthetic devices is not available. 

The use of proverbs is central to the Igbo world view so much so that there is hardly any aspect of the people‟s life in which proverbs are not found. The study provides a thorough knowledge of the themes and aesthetic devices present in Igbo proverbs which will facilitate their understanding in communication. This will in turn curtail the misinterpretation, misplacement and misunderstanding that arise whenever Igbo proverbs are used. The study will assist learners and teachers of English as a second language to appreciate the influence of culture in understanding any language. It will help translators, book writers, editors and other social workers.  The study also helps to show the link between art (aesthetics) and language especially as it affects a particular people. According to Taylor (1962:139) cited in Maiyanga (1998:5):

Problems in the study of proverbs are attractive because they involve a small mass of comparatively accessible materials. They are, moreover, easy to grasp and execute. They interest scholars with the most varied abilities, for whatever talent one may possess linguistic, critical or bibliographical it can find application in the study of proverbs.

Zenner (1970:429) shares the same view with Taylor and thus asserts that

“Proverbs and other forms of folklore are valuable tools to the social scientist, providing him with a baseline for the comparison of recent responses to inquiries about social attitudes”. If mere collections and classifications of proverbs can give the above positive results, a linguistic research such as this will lay bare the intrinsic and extrinsic characteristics of Igbo world view as showcased in her proverbs. Further studies in this direction concerning other linguistic groups in Nigeria will be provoked at the end of this study. This could be a major key to the unity and mutual coexistence of her inhabitants. Thus, the study is justified, as findings will add to the growing body of knowledge on proverbs.

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