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1
Owomoyela, Oyekan. "Proverbs and African Modernity: Defining an Ethics of Becoming." Yoruba Studies Review 2, no. 2 (December 21, 2021): 1–15. http://dx.doi.org/10.32473/ysr.v2i2.130132.
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African proverbs have, for good reason, attracted considerable attention from scholars, both African and non-African. One notable testimony to such attention is the international conference in South Africa from which came a monumental collection of scholarly articles now available on CD and in print. Another evidence of the interest the subject has enjoyed among African scholars is the wealth of publications they have produced in recent years, for example, Adeleke Adeeko’s monograph Proverbs, Textuality, and Nativism in African Literature; Ambrose Adikamkwu Monye’s Proverbs in African Orature: The Aniocha-Igbo Experience; Kwesi Yankah’s The Proverb in the Context of Akan Rhetoric: A Theory of Proverb Praxis; and my Yoruba Proverbs. In addition, there have been influential articles by Ayo Bamgbose, Lawrence. A. Boadi, Romanus N. Egudu, Kwame Gyekye, Yisa Yusuf, and a host of others whose omission from this rather abbreviated list is not meant as a slight. In a recent conversation, the preeminent paremiologist, Wolfgang Mieder, called my attention to the lineup of articles in the most recent issue of Proverbium [23: 2006], in which four of the five lead articles are by Nigerian scholars (Abimbola Adesoji, Bode Agbaje, George Olusola Ajibade, and Akinola Akintunde Asinyanbola) and on African proverbs, an indication, he said of the present effervescence of, and future potential for, proverb studies and publications on them on African soil. Because of these efforts we now know a good deal about proverbs as a cultural resource, their functionality and the protocols for their usage, but also their artistry-structure, wordplay, imagery, and so forth, especially after calls such as Isidore Okpewho’s (1992) that scholars pay due attention to the aesthetic dimensions of traditional oral forms.
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Danquah, Grace. "Echoes of Power: Portrayal of Women in Selected Akan Proverbs." Research in African Literatures 54, no. 1 (March 2023): 48–66. http://dx.doi.org/10.2979/ral.2023.a915639.
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ABSTRACT: Proverbs are normally classified as memorable statements that are full of insights, veracities, and scruples. They also embody traditional perceptions and sensitivities in a figurative, static, and easy to memorize format (Mieder, Proverbs Are Never Out of Season ). Again, proverbs are philosophical products of careful observations. The aim is to examine and explore traditional portrayals of Akan women. Using nego-feminism, ten Akan proverbs about women are critically examined. The argument is advanced that though the specific contexts that necessitate the use of a particular proverb influence its meaning, careful scrutiny proves that Akans tend to present women as nego-feminist in some of their popular proverbs. Most of the proverbs can be interpreted as stating and implying the complementary role of the woman. The study reveals that women in traditional African societies are ascribed significant spheres of influence that cannot be undermined. This implies a recognition and appreciation of the role/place of women as worthy contributors to society. The conclusion is drawn that such representations of women belie the portrayal of the African woman as a beast of burden. The notion that nego-feminism is a theory that informs the lived experiences of the African woman is firmly established in these proverbs.
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Siakavuba, John Bwana. "Our Elders Never Lie: The Metaphor Power Base of Proverbs among the Tonga Speaking People of Zambia And Zimbabwe." Journal of Law and Social Sciences 3, no. 1 (September 30, 2020): 128–44. http://dx.doi.org/10.53974/unza.jlss.3.1.444.
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This article seeks to explore ways through and extent to which the use
of proverbs inspires confidence in the youth towards their elders in the
African society in general and the Valley Tonga of Zambia and Zimbabwe
in particular. The Achebean saying that ‘proverbs are the palm oil with
which words are eaten,’ does not only point to the fact that proverbs make
ordinary speech aesthetically pleasant to the ear but also that the wisdom
contained therein is culturally/socially accepted. The effective and efficient
deployment of proverbs in this regard earns the user respect from targets
of his address. The article analyses various ways in which proverbs are
incorporated in everyday speech and how these in turn, enhance chances
of delivering the intended message successfully among the Valley Tonga
communicators. In most cases, when a Tonga speaker wishes to delegate
presentation of a complex matter to the proverb, they attribute the wisdom
to the Tonga society of yester years. This tendency, the article concludes,
removes personalities from the proverb while promoting objective analysis
of the situation by those addressed. The article examines selected proverbs
in terms of structure, pattern of usage, types of images/metaphors used
and their expected impact. The article applies a triangulation theoretical
framework of Appraisal, Ethnopoetics and Afrocentricity theories to
delineate the communicative intent of the proverber. Together, the theories
look at social functions of the language rendered by performers of the oral
arts.
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Barthelomew Gerald Aguugo and Grace John-Ogbonnaya. "Anthropology of proverbs in the feature film genre: An appraisal of Isakaba 1&2." World Journal of Advanced Research and Reviews 22, no. 2 (May 30, 2024): 1840–47. http://dx.doi.org/10.30574/wjarr.2024.22.2.1561.
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Proverb has been an advanced form of communication between two or more persons in African societies. As the Igbo adage goes, “a man who cannot interpret the meaning of a proverb said to him and allows it to be interpreted by the same speaker, renders his mother’s dowry useless.” The use of African proverbs in the feature film genre naturally gives a flavor that only a true African narrative portends. Hence, this paper focuses on interrogating the usefulness of African proverbs in Nollywood film narratives, using Isakaba as case study. While adopting a qualitative research method, the paper interrogates its theoretical framework with the Social Semiotics Theory, explicating the manner in which the theory underpins the comprehension of meaning and meaning-making in human interactions. This premise is foregrounded by expounding how the film director’s interpretational prowess is also guided by the knowledge of the culture, setting or social order in which the writer has domiciled his story – towards creating a realistic and engaging audio-visual narrative, which is about typical indicator in the culture of proverbial language globally. Findings show among other things, that the usefulness of proverbs ranges from compacting protracted dialogues into simple and fewer sentences – thereby making the story less boring, spelling out the culture in which the narrative world is pitched, etc. The paper recommends that for the preservation of the nation’s culture, Nollywood filmmakers should integrate Proverbs in their films amongst other cultural traits on a more consistent basis.
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Ulatowska, Hanna K., Robert T. Wertz, Sandra B. Chapman, CaSaundra L. Hill, Jennifer L. Thompson, Molly W. Keebler, Gloria Streit Olness, Sharon D. Parsons, Teya Miller, and Linda L. Auther. "Interpretation of Fables and Proverbs by African Americans With and Without Aphasia." American Journal of Speech-Language Pathology 10, no. 1 (February 2001): 40–50. http://dx.doi.org/10.1044/1058-0360(2001/007).
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There is a paucity of performance information for African American adults with aphasia on appraisal tasks, especially in comparison with performance by neurologically normal African American adults. We administered language impairment, functional communication, and discourse measures to neurologically normal African American adults and African American adults with aphasia. The neurologically normal group performed significantly better on the language impairment measure (Western Aphasia Battery), the functional communication measure (ASHA Functional Assessment of Communication Skills for Adults), providing the lesson in a fable discourse task, and spontaneous interpretation of proverbs. No significant differences between groups were observed on a picture description fable task or in performance on a multiple-choice proverb task. Few significant relationships were observed among measures in the neurologically normal group; however, the group with aphasia displayed a variety of significant relationships in their performance on the language impairment, functional communication, fable lesson, and interpretation of proverbs tasks. The results imply that fable and proverb discourse tasks may be valuable supplemental measures for characterizing communicative competence in African American adults who have aphasia.
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Nguia Oniangué, Gemma Cliff. "Contrastive Analysis of Kibeembe and English sexist proverbs." English Language Teaching and Linguistics Studies 2, no. 4 (January 6, 2021): p65. http://dx.doi.org/10.22158/eltls.v2n4p65.
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Social discrimination in general and sexual one in particular bears several negative social impacts whose manifestations are even observable in human being behaviours through speech acts and proverbs in particular emphasizing on sexist aspect. Knowing that African customs are the basis or the foundation of the African people’s life, women are not given the same consideration as in Western countries. Accordingly, a look on the sexist proverb both in English and Kibeembe will help to see the actual place of women provided by these two respective communities. Finally, the data has shown in some respect that there are some similarities between English and Kibeembe sexist proverbs
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Raji-Oyelade, Aderemi, and Zaynab Ango. "“Five and Five Does Not Make Ten …”." Matatu 51, no. 2 (September 21, 2020): 406–16. http://dx.doi.org/10.1163/18757421-05102013.
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Abstract The scholarship of change and transformations in proverbs has become an emergent industry in contemporary African studies. The term in transgressive paremiography used for this phenomenon of transformation is called postproverbials. Postproverbiality in Fulfulde is one illustration of the engagement with perspectives of modernities, and aspects of change in worldviews among the Ful’be. “Five and five does not make ten, …” is a signal Ful’be proverbial clause which represents the early interactional history of trade, political and jurisprudent relations between the Ful’be and the predominant Hausa communities of Northern Nigeria. The proverb has experienced a radical reception and turning, based on contemporary social relations and literacy. It is employed in this essay as a symbolic example of how change in proverb construction can also be a challenge to received history. Thirteen pairs of Ful’be proverbs and postproverbials will be deployed to establish the phenomenon of transgressive proverb-making among contemporary Ful’be speakers. The essay will highlight the peculiar forms of extensions, adaptations and cutterage that have been invested into the making of new radical Fulbe proverbs, usually by a younger generation of Fulfulde speakers whose attempt (inadvertent or deliberate) is ultimately to break conventions through newly invented proverbs.
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Khan, Lubna Akhlaq, Muhammad Safeer Awan, and Aadila Hussain. "Oral cultures and sexism: A comparative analysis of African and Punjabi folklore." Pakistan Journal of Women's Studies: Alam-e-Niswan 26, no. 2 (December 19, 2019): 105–26. http://dx.doi.org/10.46521/pjws.026.02.0010.
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The present study embarked with a supposition that there are similarities (traditional, under-developed, agri-based) between the Punjabi and African cultures, so the gender ideology might have similar patterns, which can be verified through the analysis of oral genres of the respective cultures. From Africa, Nigerian (Yoruba) proverbs are selected to be studied in comparison with Punjabi proverbs, while taking insights from Feminist CDA (Lazar 2005). The study has examined how Punjabi and Yoruba proverbs mirror, produce and conserve gendered ideology and patriarchism. Punjabi proverbs are selected through purposive sampling from ‘Our Proverbs’ (Shahbaz 2005) and Yoruba examples (with English translations and interpretations) are elicited from a dictionary of Yoruba proverbs (Owomoyela 2005), as well as articles written about gender by native Yoruba researchers. The investigation has uncovered through thematic content analysis that the portrayal of women in both communities is primarily biased, face-threatening and nullifying. Both languages have presented womenfolk mainly as unreliable, insensible, loquacious, insincere, ungrateful, opportunist, materialistic and troublemaking. Men have been depicted for the most part as aggressive, rational, prevailing, and anxious to take risks. This analysis infers that in asymmetrically organised Punjabi and African (Yoruba) communities, proverbs are deliberately sustaining inequality.
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Olalere, Omotayo. "Traduzindo o generic “man”: um estudo de caso das duas traduções alemãs dos provérbios em No Longer at Ease, de Achebe." Belas Infiéis 12, no. 1 (November 2, 2023): 01–19. http://dx.doi.org/10.26512/belasinfieis.v12.n1.2023.46713.
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Previous research on translation of proverbs have dealt with techniques and strategies of proverb translation and other issues, like culture and orature. However, very little has been done on the question of gender-linked translation in African proverbs and the implication of this in their transfer into another language, particularly German. This study aims at examining selected proverbs found in Achebe’s No Longer at Ease (1960) with the intent of showing how the use of the word ‘man’ in these proverbs has led to a gender-biased translation of the word in the two German target texts. The conceptual approach used is Sapir-Whorf’s theory of linguistic relativity. It was discovered that the generic word ‘man’ used by the author in the proverbs is replaced in the two target texts in German with the gender-specific word ‘ein Mann’, which makes women less visible as referents.
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Ehineni, Taiwo Oluwaseun. "A Discourse -Structural Analysis of Yorùbá Proverbs in Interaction." Colombian Applied Linguistics Journal 18, no. 1 (May 11, 2016): 71. http://dx.doi.org/10.14483/calj.v18n1.9660.
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The subject of the proverb especially in the African context has been diversely explored by studies as Yankah (1989), Obeng (1996), Owomoyela (2005) and Fasiku (2006), this study however attempts a discourse and structural analysis of Yorùbá proverbs collected from oral interviews and native Yorùbá texts. First, based on a theory of the proverb as a discourse medium, the study reveals that proverbs are used to achieve different discourse acts and communicative goals by speakers. Native speakers use the proverb as a linguistic strategy of negotiating deep ideas and intentions. Second, the paper avers that Yorùbá proverb is structurally characterized by some lexical and grammatical devices which help to reinforce its communicative intelligibility and textuality. Thus, it examines the Yorùbá proverb both functionally and formally and underscores that it is a culturally and linguistically rich significant part of the Yorùbá speech community.
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Etieyibo, Edwin. "African Philosophy and Proverbs." Philosophia Africana 18, no. 1 (2016): 21–39. http://dx.doi.org/10.5840/philafricana20161813.
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Kamwendo, Juliet, and Hassan O. Kaya. "Gender and African Proverbs." Studies of Tribes and Tribals 14, no. 2 (December 2016): 92–99. http://dx.doi.org/10.1080/0972639x.2016.11886736.
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Adékambi, Moïse Adéniran. "African Biblical Hermeneutics Considering Ifá Hermeneutic Principles." Religions 14, no. 11 (November 19, 2023): 1436. http://dx.doi.org/10.3390/rel14111436.
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African contextual biblical hermeneutics, practiced mainly among those from the southern hemisphere, is framed by conflicting academic approaches, methods, epistemologies, rationalities, etc. The general challenge put before the Bible scholars in this part of the world mostly concerns methodologies. This paper focuses on the link between a biblical text and the context of its interpretation. To avoid any specific context or interpreter gaining hermeneutical hegemony over the text, in contextual biblical hermeneutics, the coherence should be first and foremost between the text and the context of its interpretation. The interpretation method of Ifá, the sacred orature of Yoruba and some non-Yoruba people in West Africa, helps to achieve that coherence. This paper is a theoretical presentation of what a contextual biblical hermeneutic can learn from this African Sacred literature reading in context. The hermeneutical rationale of Ifá stories is one of “speaking in proverbs”, considering both the stories and their interpretations as proverbs. In line with this rationale, the ideal link between a biblical text and its hermeneutical context is like the one between a “proverb story” and the many stories (contexts) of its harmonious utterances. The epistemological and hermeneutical functions of the context of interpretation are not to interpret the biblical text but to verify the validity of proposed interpretations.
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Ezenwamadu, Nkechi Judith, and Chinyere Theodora Ojiakor. "Proverbs and Postproverbial Stance in Selected Plays of Emeka Nwabueze and Zulu Sofola." Matatu 51, no. 2 (September 21, 2020): 432–47. http://dx.doi.org/10.1163/18757421-05102015.
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Abstract Since the birth of Nigerian literature, writers have produced impressive collection of literature in English. African oral traditions like proverbs have been in use in creative works. Over time, there have been some alterations in proverbs as their usage and meanings slightly assume different dimensions on their seriousness, effects and explicitness of the message therein, forming either an extension to the traditional proverbs or coinages of certain expressions. It is contended that the meaning of proverbs can be interpreted within the semantic, ideational, stimulus-response, realist and contextual theories, as proverbs play significant roles in literary works. This paper anchors on J.L. Austin’s Speech Act Theory and examines the proverb uses and postproverbial reflections with the view to foregrounding their implications in two plays of common thematic preoccupations—Zulu Sofola’s Old Wines are Tasty and Emeka Nwabueze’s A Parliament of Vultures. Ultimately, it will highlight the proverbial stance and significance of the texts, thereby ascertaining the proverbial mutations in contexts.
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Ramantswana, Hulisani. "Cutting and Blending Trees of Life (African Cultural Context and the Bible)." Exchange 46, no. 4 (October 26, 2017): 350–69. http://dx.doi.org/10.1163/1572543x-12341456.
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Abstract This paper is a critical engagement with Dorothy Bea Akoto-Abutiate’s book Proverbs and the African Tree of Life: Grafting Biblical Proverbs onto Ghanaian Eve Folk Proverbs (Leiden: Brill 2014). In the book, Akoto-Abutiate grafts together the African Ghanaian folk proverbs and the proverbial sayings in Proverbs 25:1-29:27 in order to appropriate the Biblical message in the Ghanaian context. For Akoto-Abutiate the Biblical book of Proverbs or the Bible in general is a ‘tree of life’ and so is/are the African cultural context(s). She, therefore, suggests the ‘hermeneutic of grafting’ as the most appropriate model through which engagement between African cultural context(s) and the Biblical text can productively happen without undermining the former. The African cultural context in this model is regarded as the dominant and pre-existing tree of life onto which the Biblical shoot(s) are grafted. This paper engages ‘hermeneutic of grafting’ from a decolonial perspective thereby highlighting the pros and cons of Akoto-Abutiate’s approach.
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Fulmer, Jacqueline, and Sw Anand Prahlad. "African-American Proverbs in Context." Journal of American Folklore 115, no. 457/458 (2002): 496. http://dx.doi.org/10.2307/4129204.
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Grayson, Sandra M., and Sw Anand Prahlad. "African-American Proverbs in Context." MELUS 24, no. 1 (1999): 244. http://dx.doi.org/10.2307/467917.
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Dance, Daryl Cumber, and Anand Prahlad. "African-American Proverbs in Context." African American Review 31, no. 3 (1997): 526. http://dx.doi.org/10.2307/3042587.
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Wabyanga, Robert Kuloba. "Reading Proverbs 13:23 in Texts and Contexts of Poverty in Africa: A Theoretical Framework." Old Testament Essays 35, no. 2 (January 5, 2022): 1–28. http://dx.doi.org/10.17159/2312-3621/2022/v35n2a10.
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The Masoretic text of Prov 13:23 (רָב־ אֹ֭כֶל נִ֣יר רָא שִׁ֑ים וְ יֵ֥ש נִ֜סְפֶֶּ֗הבְלִ֣ א משְפָָּֽט) highlights the absence of mishpat (משְפָט) as the cause of the poverty of the poor. This article reads Prov 13:23 in conversation with the contemporary conceptualisation of economic poverty. The concept of mishpat (משְפָט) is theorised and hermeneutically applied to the issue of poverty in Africa. The key questions under investigation are: What is mishpat in the text and its context? How should mishpat be read in the African context? How does the biblical understanding of the poor and mishpat inform responses to Africa's poverty? In this study, the assumptions are that poverty in Africa is the result of both socio-economic and political injustices of the West and Africans themselves. Africans are agents of their own poverty. The study employs a hermeneutical and multidisciplinary approach, drawing examples from the social sciences.
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Kiyawa, Haruna Alkasim. "Discourse Markers in Hausa Proverbs: Exploring Intellectual Wise Saying from African Wisdom and Culture." REiLA : Journal of Research and Innovation in Language 3, no. 1 (April 20, 2021): 42–51. http://dx.doi.org/10.31849/reila.v3i1.5091.
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This paper aims to explore some intellectual wise saying from African wisdom and culture from one of the three major languages in the northern part of Nigeria. The use of discourse markers is one of the linguistics devices embedded in Hausa proverbs. However, Africa as the continent was occupied by different languages and dialectics. Proverbs is an expression of a saying which combines various wisdom and culture of every human beings living on the earth. This paper utilises written document as a method and selected (36) different proverbs and analyses the discourse markers. Moreover, the paper reviewed various studies that looked at proverbs' role as one of a figurative speech and the definitions of discourse markers defined by literary scholars and cultural critics who studied proverbs from different perspectives. The finding of this paper identified (19) out of (36) proverbs also indicated DMs served as interpersonal functions and the relationship between the speakers’ actions and thoughts, while the remaining (17) functions as textual features for making meaning. Finally, the study found that discourse markers enhance some lexical expressions under different levels, including sentence connectivity, language use, and the appearance of discourse markers in the proverbs. The study's significance shows that cultural scholars and English language educators can incorporate/integrate proverbs and highlighted the role of discourse markers to the student, enhancing their linguistics knowledge, communication skills and learning activities.
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Akem, Maformba Eveline. "AWING PROVERBS: FROM PATRIARCHY TO FEMINIST REVOLT." EPH - International Journal of Educational Research 4, no. 1 (April 16, 2020): 14–24. http://dx.doi.org/10.53555/ephijer.v4i1.65.
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Awing is a village found in the North West Region of Cameroon with a population of about 60000 inhabitants according to A wing Palace statistics (Shedmankah 2009:3). Awing society has moved from a patriarchal and hierarchical society to egalitarianism, from homogeneous society to heterogeneous one within the same indigenous set up. The patriarchal and hierarchical society in which the man takes initiative alone and controls production is now changing to one in which the woman has started taking initiative thus revolting against chauvinism and assuming her independence. This paper demonstrates though proverbs that there is a shift /move from the ideology of conservatism to that of egalitarianism in the Awing society as a result of the influence of contemporary issues. It also illustrates the role of the Awing female in social cohesion as spelt out in their proverbs. Proverbs are the wisdom of the ancestors and the best way of preserving language. So analysis of proverbs will show the present male hegemony and how women are revolting against it. The problem this paper raises is that there is a shift in ideology in Awing society. This will create confusion and destroy social cohesion. The moral value of proverbs will diminish in Awing community and people will become less interested in the use of proverbs, the excesses of the feminist movement is going to destabilise the Awing society. The African man has a role to play as well as the woman. If these roles are destabilised, there is no unity or social cohesion. Social cohesion takes place when each person plays his role. The fact that the feminist movement is attacking the traditional tenet of unity is dangerous and can never bring unity. About 90 proverbs are analysed using the (post) Marxist approach. Through these proverbs, the African thought in relation to the on-going struggle for women emancipation is expressed. These proverbs are collected from the Awing society and transcribed in the Awing language. The free translation method is used to bring out the English version with concentration on the context of the proverb and not on Grammar.
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Kyiileyang, Martin, and Bliss Acheampong. "Delineating The Image Of Woman Through Akan And Dàgàrà Proverbial Expressions." Contemporary Journal of African Studies 9, no. 2 (November 30, 2022): 55–84. http://dx.doi.org/10.4314/contjas.v9i2.3.
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African Expressive Culture is replete with proverbial expressions which address many subjects as part of cultural identity. Proverbs contain appropriate linguistic features which are suitable ingredients for spicing language. This study takes a critical look at how women are depicted through certain proverbial expressions in the Akan and Dàgàrà traditional societies with emphasis on her personality and character. The main objective of the study is to examine the image of the woman and the kind of personality associated with her in a typically patriarchal cultural environment. Data was gathered from two different cultural communities.Dàgàrà proverbs were gathered between 2004 and 2019 through fieldwork whilst Akan proverbs were gathered through library and internet search. Proverbial expressions which focus on women were selected and analysed using the qualitative approach. The Lakoff-Turner Theory on the Proverb as The Lakoff-Turner Theory on the Proverb as a species of metaphor and Honeck’s affirmation on the cultural context of proverbs undergird this study. Results indicate that the woman is an admirable but vulnerable figure. Her personality reflects that she is a builder and a destroyer in society. This study generates significant debate on how the woman of yesteryear was depicted in the respective societies. It also reveals a pattern of misconceptions about her in the cultural context in which she was depicted.
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Al-Azzawi, Qasim, and Afaf Salih. "A Sociolinguistic Analysis of Selected African- American Women Proverbs." Kufa Journal of Arts 1, no. 48 (July 13, 2021): 505–22. http://dx.doi.org/10.36317/kaj/2021/v1.i48.539.
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The status of women has witnessed remarkable shifts in European and American history. These changes did not take one form or similar directions, but rather they differed from one place to another and from one civilization to another. With regard to America, the focus of this research is mainly on the status of women in the Afro-American community and how to use language and proverbs to show the reflections of society and its view of women. Feminist proverbs are often used by men in all societies, and they are used by women at the same time with the same meanings used by men. Since the study is related to the representation of women in Afro-American proverbs, it begins with a definition of what proverbs are, their uses, characteristics, and functions. It is then followed by a brief introduction of what the Afro-American dialect is to help the reader understand the proverbs within the context in which they are used. Therefore, the Dale Himes model has been used as a sociolinguistic framework for analyzing some selected African-American proverbs
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Dlali, Mawande. "Proverbs as an agent of cultural wisdom and identity among the Xhosa speaking people." Lexicographica 39, no. 1 (November 1, 2023): 7–19. http://dx.doi.org/10.1515/lex-2023-0002.
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Abstract The Xhosa speaking people, in common with other African people, possess a rich folklore tradition comprising mostly of tales, proverbs, riddles and poetry. Of these verbal arts, proverbs are by far the most frequently employed, in a number of ways for different purposes. In their daily communication, the Xhosa speaking people often resort to proverbs as an important and most effective strategy to optimize the rhetorical effectiveness of their speech messages. Because proverbs are frequently used in normal, everyday speech situations, the Xhosa speaking people, like any other African communities, assign great socio-cultural importance to the proverbs. This paper explores the moral nature and significance of the Xhosa proverbs which contribute to the norms and conventions and cultural wisdom well-ordered society. In the Xhosa culture, a feeling for language, imagery and expression of abstract ideas through compressed and allusive phraseology is realized in proverbs. Data were gathered from two published sources in Xhosa language titled Izaci namaqhalo esiXhosa by EWM Mesatywa (1954) and IsiXhosa 4 by JA du Plessis (1978). The data for this paper also included my knowledge, experience and introspection, based on being a Xhosa native speaker and experienced academic in language-related culture dimensions of African languages.
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Dzokoto, Vivian Afi Abui, Joanna Schug, Joseph Adonu, and Cindy Nguyen. "Marriage is like a groundnut, you must crack it to see what is inside: Examining romantic relationship rules in Akan proverbs." Interpersona: An International Journal on Personal Relationships 12, no. 1 (July 6, 2018): 1–22. http://dx.doi.org/10.5964/ijpr.v12i1.260.
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Proverbs are a valuable part of African culture. They transmit messages of shared, communal values about different facets of life inter-generationally. In an exploration of one West-African ethnic group, the Akan, the present study investigates messages that proverbs communicate about interpersonal relationships. A total of 79 Akan proverbs that addressed romantic relationships were examined using thematic analysis. The main components of advocated values as captured in the proverbs were identified. The thematic analysis determined that Akan romantic relationships tend to lean towards a “work-it-out” approach as opposed to the “soul mate” approach typical of Western romantic relationship norms. Overall, this study demonstrates that analyzing cultural artifacts such as proverbs can teach us about cultural rules that define relationships.
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Tedam, Prospera. "What can social workers learn from African proverbs?" Journal of Practice Teaching and Learning 12, no. 1 (September 19, 2013): 6–21. http://dx.doi.org/10.1921/jpts.v12i1.283.
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There continues to be a call on social work education to incorporate diverse teaching and learning resources and strategies to meet the needs of its diverse learners. Proverbs tend to be well known metaphors, which are memorable and are passed on from one generation to the next, and exist in all cultures and in many languages. This paper presents an innovative and creative use of proverbs to facilitate this process, and provides students from different cultures the opportunity to understand and contextualise aspects of social work education and practice. The paper proposes the use of African proverbs to enhance learning for the growing numbers of African students of social work in England.It is hoped that the use of proverbs, which combine cultural heritage and literature as creative arts, will enable students to view the world of social work with an additional lens, making it relevant, interesting and meaningful. The proverbs used in this paper have been translated from various African languages into English.Writing from the perspective of a black female African social work academic, I believe it is important that black people are producers of knowledge and ideas in order to become a part of the writing of their own history.
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Lee, Myeong Seok. "The Impact of the Use of African Proverbs on Missions in Africa." Journal of Korean Evangelical Missiological Society 59 (September 30, 2022): 155–90. http://dx.doi.org/10.20326/kems.59.3.155.
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Oduaran, Akpovire, and Choja Oduaran. "African Proverbs as a Medium of Fostering Intergenerational Relationships and Communication in the Niger Delta, Nigeria." African and Asian Studies 5, no. 2 (2006): 215–29. http://dx.doi.org/10.1163/156920906777906736.
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AbstractThis brief paper examines, from the point of view of ethnography, how the African proverbs selected from the Niger Delta of Nigeria have been used in fostering intergenerational relationships discourse in a globalizing world. This discussion adopts the ethnographic approach in exploring the meaning and functions aims, structures and the delivery modes of African proverbs used in intergenerational relationships as our peoples struggle with the threat to the erosion of some of the major positive artefacts in our culture. It concludes by synthesizing contemporary challenges seemingly minimizing the overall use and impacts of African proverbs in intergenerational relationships, and suggesting the possible implications of the discussion for networking regionally and globally.
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Nyaenya, Zablon Ayiera, Prof Emily Choge, and Prof Joseph Koech. "THE BIBLICAL APPROACH OF PROVERBS 1-9 THAT IS APPLICABLE AND RELEVANT ON ADDRESSING INCREASED ANTISOCIAL ILLS IN AFRICA." European Journal of Philosophy, Culture and Religion 1, no. 2 (November 27, 2017): 48. http://dx.doi.org/10.47672/ejpcr.307.
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Purpose: The purpose of this study was to assess the Biblical approach of Proverbs 1-9 that is applicable and relevant on addressing increased antisocial ills in Africa.Methodology: The study was a desktop research where review of empirical literature was done.Results: It is only in the book of Proverbs 1-9 that we find the individual instructions from parents to their children. The book of Proverbs 1-9 can conveniently serve as the Biblical manual of parenting. The book of Proverbs 1-9 regards the home as the basic institution of learning the life skills. To appropriate the teachings and practices of Proverbs 1-9 in the life of child rearing in the African communities, there is need for the search of the Biblical approach that will enable parents to extract lessons that are applicable and relevant for the purposes of addressing increased anti-social ills in the community. The study argues that traditional-historical method of Biblical analysis as the most appropriate approach to be followed in the quest for the meaning of Proverbs 1-9 that will enable the extraction of lessons that are applicable and relevant in the African child rearing. The nature of the book of Proverbs 1-9 in terms of its traditional historical nature, social setting, purpose, relationship between it and other ancient near East wisdom literature, authorship and social-cultural environment are strong indicators that traditional historical method is the most appropriate approach that is relevant and applicable in the present African communities child rearing.Unique Contribution to Theory, Policy and Practice: The study hypothesizes that if the analysis of Proverbs 1-9 engages traditional-historical method, the crucial aspects of parenting which includes the parenting styles, contents of instructions and the goal of the instructions will be extracted. These aspects will ultimately serve as a foundation upon which child rearing in African communities be established. Understanding the Biblical teaching on child rearing in Proverbs 1-9 serves as a manual that deepens the understanding of Christian parenting in African communities hoping that it will contribute towards reducing anti-social ills.
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Shatokhina, Victoria S. "The System of East African Beliefs Through the Prism of Swahili Proverbs." Вестник Пермского университета. Российская и зарубежная филология 14, no. 2 (2022): 63–70. http://dx.doi.org/10.17072/2073-6681-2022-2-63-70.
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Religious ideas are an integral part of any people’s life. Therefore, they are of great significance for understanding the national picture of the world. The article investigates the beliefs of the Swahili-speaking community through the prism of Swahili proverbs and sayings that reflect its polyconfessionality. In the study, the most complete and up-to-date collections of Swahili proverbs were used, such as Methali za Kikwetu (Proverbs of Our Place), Kamusi ya methali (Dictionary of Proverbs), Swahili Proverbs. Each of them contains about two thousand proverbial units. For quantitative evaluation, the largest modern corpus of Swahili proverbs compiled by the Center for African Studies at the University of Illinois at Urbana-Champaign was used. It contains more than four thousand proverbial units. Swahili proverbs explicitly mention the names of traditional spirits (mizimu, pepo, zimwi), the performers of traditional cults and rites (mchawi, mganga), the supreme creator (Mungu), the creatures that are nearby (malaika), and demonic forces (ibilisi, shetani). There are also some paroemias containing indirect reference to Islam or orthodoxy by mentioning some religious traditions. Of particular interest are the results of comparing the frequency of usage of different religious lexemes. Noteworthy is that the semantics of these words is expressed in grammatical features, especially by the tools of the class system. In the article, the study of Swahili paroemias is correlated with the history of East African religions. The research confirms the conclusions of other scholars studying religion in Eastern Africa: here traditional and Abrahamic religions peacefully coexist, transforming and complementing each other. In any proverbial unit, the lexeme ‘God’ conveys sacral attitude toward its denotatum, and universal values come to the foreground. The predominance of paroemias on religious theme proves their importance in the national picture of the world of the Swahili people. The research results are of practical importance and may be used not only in paroemiology and linguistics but also in ethnography, cultural and religion studies.
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Fulmer, Jacqueline. "African-American Proverbs in Context (review)." Journal of American Folklore 115, no. 457 (2002): 496–97. http://dx.doi.org/10.1353/jaf.2002.0034.
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Okhuosi, Ronke Eunice. "A Pragmatic Act Analysis of English Postproverbials on Twitter." Matatu 51, no. 2 (September 21, 2020): 379–92. http://dx.doi.org/10.1163/18757421-05102011.
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Abstract Postproverbiality, the novel perspective to studying proverbs, has focused mainly on the radical revision of African proverbs. However, this phenomenon is not only found in African proverbs, but also in many other languages as already suggested in literature. Therefore, this study investigates postproverbiality in English proverbs as used on social media, particularly Twitter. Twitter is especially known for people’s display of radical ideologies, opinions, and idiosyncrasies; therefore, it serves as a useful source for such radical revision of English proverbs. The analysis was done using Jacob Mey’s (2001) Pragmatic Acts as theoretical framework. The data was purposively gathered using five standard English proverbs to search for postproverbial versions; a total of thirty postproverbials were discovered on Twitter. The analysis revealed ten practs and allopracts which include affirming, insisting, informing, counselling, warning, instructing, and encouraging. These were projected through contextual features of shared situational knowledge, voicing, inference, metaphor, and socio-cultural knowledge. The interaction among the textual and contextual features and the allopracts shows that cultures and occurrences in public affairs affect such cultural indices as proverbs and language use and this interaction increases through the internet and social networks which link the world into a global community.
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Adamu, Abdalla Uba. "“Komai Nisan Dare, Akwai Wani Online”: Social Media and the Emergence of Hausa Neoproverbs." Humanities 12, no. 3 (June 2, 2023): 44. http://dx.doi.org/10.3390/h12030044.
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This paper interrogates the changing paradigm in the evolution of traditional African proverbs in the postcolonial setting in which Hausa youth create proverbs centered around the power of both social media and their technologies. In this context, the notion of colonized subjects, cowering under the glare of English linguistic imperialism, is challenged by the Hausa youth through newly fabricated social media proverbs that acknowledge English terms, but use social media platforms to convey what I call ‘Hausa technofolk’ philosophy. This provides insight into how contemporary African youth force a new narrative in the notion of coloniality.
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DIAKHATÉ, Babacar. "Traditional Education: Methods and Finality in Chinua Achebe’s Things Fall Apart (1958) and Arrow of God (1969)." Budapest International Research and Critics in Linguistics and Education (BirLE) Journal 4, no. 1 (January 14, 2021): 1–6. http://dx.doi.org/10.33258/birle.v4i1.1545.
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Before colonization, Africans had their own ways and methods of education. Its finality was to educate their children in accordance with African values. In Things Fall Apart and Arrow of God, Chinua Achebe shows that African traditional education plays a key role in the passage from childhood to adulthood. Instead of using western materials and tools such as classrooms, blackboards, talks and or pens, in African traditional education the fireplaces, the farms, storytelling, tales and proverbs were the methods and means that African wise people adopted to educate their children.
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Gyan, Charles, Eunice Abbey, and Michael Baffoe. "Proverbs and Patriarchy: Analysis of Linguistic Prejudice and Representation of Women in Traditional Akan Communities of Ghana." Social Sciences 9, no. 3 (February 25, 2020): 22. http://dx.doi.org/10.3390/socsci9030022.
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Discourses govern the phenomenological interpretation of our everyday existence and influence both our way of thinking and our relationship with one another in the world. Undoubtedly, popular sayings and proverbs mediate the way of being in African context. This paper examines the role of proverbs and wise sayings in the African culture. This paper attempts to analyze the representation of women in sampled Akan proverbs and the ways in which these proverbs institutionalize the position, identity, and roles of women in traditional Akan communities of Ghana. This paper suggests that oral traditions are used in the systematic perpetuation of patriarchal culture, gender inequities, and inequality. Therefore, it recommends the revolutionalization of oral traditions to assist in the deinstitutionalization of the prevailing patriarchal discourses and culture in traditional Akan communities of Ghana.
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Samuel, Osipeju, Babasola. "Pragmatic Analysis of African Proverbs and Idioms in Achebe’s Things Fall Apart." CLAREP Journal of English and Linguistics 4 (October 10, 2022): 247–62. http://dx.doi.org/10.56907/gc8q9sut.
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Africans don’t just talk; they have a way of saucing their sayings with ‘pepper’ to make what they say appealing and interesting to the ear. This is exactly what Achebe achieved in his first novel: Things Fall Apart. Proverbs, he said, is the palm oil with which words are eaten; and he allowed his characters to utilise them to show the wisdom in African culture, beliefs and tradition. What we did in this work was to consider those proverbs and idioms identified in the novel and subject them to the context of their usages, as well as examine the meanings these proverbs and idioms have among the people; in other words, their communicative relevance, meaning and implications. We adopted speech acts theory and pragmatics to aid our analysis and also did direct translations of the idioms from their original Igbo dialect to Achebe’s localised English translation. Our conclusion from the study shows that proverbs and idioms reveal the characters as deep thinkers; people who do not just talk, but talk only to achieve results. That aside, our findings also reveal the characters, represented by the Igbo people as thinkers, philosophers, rich in wisdom and experience. We see them as people who beautify conversations with words.
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Masenya (Ngwan’a Mphahlele), Madipoane. "Kyriarchy and the Ever-Consuming Proverbial “Kraal of the Heart”? Casting a Bosadi Gaze on South Africa, Post-Independence." Black Women and Religious Cultures 3, no. 1 (November 21, 2022): 1–20. http://dx.doi.org/10.53407/bwrc3.1.2022.100.12.
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The Northern Sotho proverb, lešaka la pelo, ga le tlale—literally, “the kraal of a (human) heart does not get full”—has the tenor that foregrounds the human tendency to be greedy and self-serving. In a nutshell, the more material goods one acquires, the more one would like to have. Taking my cue from the honoree, Dr. Mercy Amba Oduyoye, who taught us that African proverbs with androcentric undertones may be used to resist and challenge patriarchy (read: kyriarchy in the present text), this essay is an attempt to sketch a brief herstory of the situation of African-South African women in apartheid South Africa, and the role (albeit, relatively speaking, not always celebrated) which they played in the struggle against the policy of apartheid. Specifically, if one casts a bosadi (womanhood-redefined) gaze at women’s situation in the post-apartheid era (28 years later), an era that has been characterized by among other things, self-serving, greedy, and corrupt leaders, it becomes evident that these women, basically, continue to receive the short end of the stick. Yet the God who was proclaimed by black theologians and liberationist biblical scholars in apartheid South Africa, One that was proclaimed by the Circle of Concern African Women Theologians, including Oduyoye, takes sides with the oppressed. There is, accordingly, a call for justice-seeking leaders to dismantle kyriarchy by defeating the temptation to fill the ever-consuming proverbial kraal of the heart, thus humanizing South Africa again.
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Nana Aichatou, Aboubakar. "Hausa Proverbs as a Dynamic Mode of Discourse between Tradition and Modernity." Noble International Journal of Social Sciences Research, no. 66 (February 2, 2021): 99–105. http://dx.doi.org/10.51550/nijssr.66.99.105.
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Proverbs are very common and employed in African societies, especially in Hausa. They arise in the midst of conversation. They are used for many purposes, in numerous circumstances and ways that, in many African societies, effective speech and social success depend on a good command of proverbs Usman et al. (2013). As such they held a very important place in traditional societies; dynamic mode of discourse, proverbs is also used as a major vehicle of transmission from generation to generation as people could not read and write. But, learning colonial languages (French, English, Portuguese) imposes to new generation the acquisition of new communicative competence. Consequently, new generation has no good command of their native language let alone proverbs whereas modern society is characterized by quick communication which gives no more room to proverbs. There have been many studies on topics related to the use, role, form, characteristic and functions of Hausa proverbs. To the best knowledge of the researcher no study was conducted regarding Hausa proverbs in traditional vis-à-vis modern society. That is what the paper tries to investigate in an attempt of filling up the gap. Participants were chosen through random sampling method while unstructured interview and surreptitious observation were used to collect data. Both qualitative and quantitative methods were used to analyse data. Analysis reveals that Hausa new generation is no more competent in their language in that they code switch, code mix or even borrow when communicating let alone use of proverbs. Still in use in traditional societies, proverbs are drastically threatened to falling in disuse in modern societies.
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Bosman, Hendrik L. "APPROPRIATING THE DECALOGUE ACCORDING TO AFRICAN PROVERBS." Scriptura 81 (June 12, 2013): 354. http://dx.doi.org/10.7833/81-0-739.
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Currie, Hannah. "Rural African Women." Groundings Undergraduate 4 (April 1, 2011): 9–26. http://dx.doi.org/10.36399/groundingsug.4.245.
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The history of rural African women has been beset by problems. Traditional academic disciplines, in aspiring to a standard of objectivity and validity, have tended towards broad generalisations which obliterate the experiences of marginalised groups. Scholarly obsession with documentary evidence has inadvertently silenced voices in the non-literate world. Meanwhile the socially ingrained proverbs and folktales of Africa contain flawed representations of women. This situation has given rise to warped perceptions which not only conceal the truth but contribute to the subjugation of women. Oral history offers a remedy: by speaking directly to rural African women about their lives, we can give them a voice, gain insights into their pasts, debunk the myths and fill in the gaps in their history, with a view to changing perceptions in both Africa and the western world.
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Fadare, Nureni Oyewole. "Postproverbial and Postmodern Aesthetics in Ify Asia Chiemeziem’s New Media Proverbs." Matatu 51, no. 2 (September 21, 2020): 254–71. http://dx.doi.org/10.1163/18757421-05102003.
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Abstract Postproverbials are postmodern proverbs that deconstruct the structural and semantic aspects of the traditional proverbs. They are proverbs coined either from the existing proverbs as anti-proverbs or from those that are created newly as new proverbs. The focus of this paper is to examine the tenets of the postproverbials and postmodernism found in the new media proverbs of Ify Asia Chiemeziem’s. About twenty-three proverbs are carefully selected from Chiemeziem’s Facebook wall grouped, and critically analysed according to their contents. References are made to some Yoruba, Nupe and Hausa postproverbials subject to further research. It is observed that most of the proverbs are decorated with sexual imageries, which deconstruct the hitherto held sacrilegious nature of human sex organs featuring in African proverbs. The proverbs are created for their humouristic purposes and as a tool for creating traffics on Chiemeziem’s Facebook wall. The selected new proverbs have proved that postproverbials give room for innovation and creativity, which engenders the formation of new proverbs. Postproverbials are not ethnic-based, rather, a postmodern phenomenon culturing across cultures and traditions. The paper, thus, concludes that the emerging facts about postproverbials are indications that the theory is viable and will endure the test of time.
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Arowosegbe, Jacob O. "Indigenous African Jurisprudential Thoughts on the Concept of Justice: A Reconstruction Through Yoruba Proverbs." Journal of African Law 61, no. 2 (June 2017): 155–70. http://dx.doi.org/10.1017/s0021855317000183.
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AbstractThe absence of writing in pre-colonial Africa has often befuddled indigenous African jurisprudential thoughts about law and related concepts. This article attempts a reconstruction of indigenous African jurisprudential thoughts on the concept of justice through a prescriptive exploration of Yoruba proverbs. This attempt reveals inter alia the reconciliatory and metaphysical nature and character of justice, as well as the goals of punishment and the character and nature of a desirable judicial system in African thoughts. While noting the artificiality of the categorizations adopted for the reconstruction, the author cautions that, although it may be necessary to compare the indigenous African conceptions of justice with similar postulations in western jurisprudence, the true value of the former lies in their proper understanding and appreciation within the indigenous African setting, as doing otherwise might lead to contradictions and absurdities.
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Mangena, F. "Ethno-philosophy is Rational: A Reply to Two Famous Critics." Thought and Practice 6, no. 2 (July 21, 2015): 23–38. http://dx.doi.org/10.4314/tp.v6i2.3.
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In this article, I contend that philosophical reactions against ethno-philosophy, especially the arguments by professional African philosophers such as Paulin Hountondji and Kwame Anthony Appiah, cannot go unchallenged at a time when Africa is facing a myriad of problems such as disease, famine, ethnic conflicts, religious wars, and natural disasters which, in my view, stem from the continent’s failure to reflect on its past in the quest for lasting solutions. Having looked at the historical context of the emergence of ethno-philosophy or the project of cultural revivalism, and having closely examined the premises presented by Hountondji and Appiah against ethno-philosophy - which I consider to be unconvincing because of their tendency to glide into Western philosophical forms of thought - I argue that ethno-philosophy is just like Western philosophy, as it is based on a recognized form of reasoning, namely inductive reasoning, packaged in proverbs, riddles and other cultural resources. I also argue that religious beliefs are not an obstacle to the development of scientific thought in Africa; rather, they are an aid to it since both have complementary rather than opposing roles. KeywordsPhilosophy, ethno-philosophy, primitive unanimity, induction, African proverbs
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Makhudu, Khekheti. "Sol T. Plaatje's paremiological quest: a common humanity in cultural diversity." Tydskrif vir Letterkunde 55, no. 1 (January 26, 2018): 149–65. http://dx.doi.org/10.17159/2309-9070/tvl.v.55i1.1941.
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Having written and compiled from memory, over 700 Setswana proverbs when he was briefly resident in London, around the 1900s, Sol T. Plaatje exhibited unusual ethnographic knowledge and remarkable, creative translation skills in diaspora-like circumstances. While most literary researchers attest to those achievements, few have been the theories that account sufficiently for Plaatje's multilingual proverb renditions. The view propounded here is that Plaatje's paremiological enterprise was probably never only an exercise of his polyglot abilities. Rather his quest appears to have been to assert the cultural similarities and convergences between African and European people's histories. His socio-political beliefs propelled deep pride over his Setswana identity and became the driving force for highlighting the human bonds among nations of the North and the South. For Plaatje, seeing the overlaps and equivalences in and through the proverbs of the Dutch, English, French, Germans and the Batswana peoples, firstly validated orality as the bedrock of modern literary expression. Secondly, the relationship of the two seemed to recapitulate the communicative connections among people and their languages, across time and space. Lastly, the paper makes the point that Plaatje's search for unity in the cultural diversity as exhibited in his 1916 Diane tsa Setswana collection and the 1924 A Sechuana Reader stories, provides instructive lessons that present-day South Africa would ill afford to ignore considering the social cohesion challenges the nation faces.
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Ademola, Oyedokun-Alli, Wasiu. "A Jurilinguistic Analysis of Proverbs as a Concept of Justice Among the Yoruba." Journal of Language Teaching and Research 12, no. 5 (September 1, 2021): 829–36. http://dx.doi.org/10.17507/jltr.1205.23.
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Polemical surveys of the rich cultural heritage of the peoples of Africa, especially before their contact, and eventual subjugation to the western imperialists have continued to reverberate across Africa and beyond. The surveys bemoan the abysmal disconnect between the African societies and their indigenous socio-cultural and institutional values. It has been pointed out, more than three decades ago, by Nkosi (1981) that indigenous languages formed part of a living organism forever changing to accommodate concepts and ideas which, over time, became the common heritage of all those who speak the same language. This paper examines the jurisprudential concept of justice among the Yoruba of South West Nigeria, with examples drawn from Yoruba proverbs. What linguistic instruments were available to canonize the justice systems and how were they deployed? The plethora of examples, it is found, have become etched on people’s consciousness and sensibilities, such that they become canonized into unwritten laws in many of the societies. In strict consideration of jurisprudence as the science of law, the study investigates how Yoruba proverbs constitute a corpus of linguistic materials used in informal administration of law among the Yoruba. Although lacking established benchmarks, many of the proverbs have become the codes in the process of administration of justice, which in many cases is conciliatory and not adversarial. In effect, therefore, the study is a contribution to the growing research on African linguistics and jurisprudential analysis. This viewpoint is ensconced in a metaproverb: “a re ma ja kan o si”. (Disagreements are inevitable amongst folks).
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Rwodzi, C. "THE SPEECH FORM OF PROVERBS AND RIDDLES IN CHISHONA UNDER SIEGE." Southern African Journal for Folklore Studies 24, no. 1 (September 30, 2016): 53–64. http://dx.doi.org/10.25159/1016-8427/1672.
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Proverbs and riddles are representative samples of any African language’s rich tapestry. They form the distilled wisdom of a nation or ethnic group. Proverbs and riddles as parts of speech, form the curriculum of the social traditional higher education for transmission and practice of a nation’s values, beliefs, knowledge system and legislative framework. This article seeks to explore the threats and consequences of language change and development befalling the continued use of proverbs and riddles in everyday human speech communication by the current generation. Technological development, migration across boundaries, social change necessitated by improved infrastructure and communication networks has become agents of language and culture change. The change has perpetuated the gradual disuse of proverbs in modern interactive speech.
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Aboh, Fidelis Isomkwo, Emmanuel Paul Ngele, Emmanuel N. Okom, John Augustine Iteh, and James Nwachukwu Eze. "A Review of Traditional Methods of Conflict Resolution from a Nigerian-African-Perspective." Journal La Sociale 4, no. 4 (November 29, 2023): 193–200. http://dx.doi.org/10.37899/journal-la-sociale.v4i4.878.
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Westernisation and globalization have almost eroded this culture and left in their trail an alien culture of conflict resolution which, in most cases, is at variance with our African ethics and cultural values. The replacement of our grand African methods of conflict resolution with the European methods of conflict resolution has particularly done harm rather than good to our group cohesion as one Nigeria, and generally to our group cohesion as Africans. There is doubtless the fact that an alien culture of conflict resolution on an African soil necessarily undermines our history as one black people, our philosophy as a communal entity and our belief that peace and unity of the collective supersedes the selfish interests of a select few who seek to benefit from conflict. Our history of ethnic clashes, insurgencies and the rise of crime in our African societies attest to the fact that in matters of conflict resolution, Nigerians and indeed Africans have employed the wrong methods, bereft of our African spirit of unity and peace in preference to unrests, upheavals and wars. It is against this backdrop that this paper explored our traditional methods of conflict resolution and made recommendations. In doing this, the paper looked at what conflict is, causes of conflict in Africa, principles of conflict resolution, methods of conflict resolution by the major ethnic nationalities in Nigeria, the use of proverbs rhetoric and folklores in conflict resolution and common methods of conflict resolution in Africa. The paper concluded the discourse with a summary and made some recommendations on the way forward.
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Tedam, Prospera. "What can social workers learn from African proverbs?" Journal of Practice Teaching and Learning 12, no. 1 (January 1, 2013): 6–21. http://dx.doi.org/10.1921/4802120105.
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Akoma, Chiji. "Proverbs in African Orature, by Ambrose Adikamkwu Monye." Research in African Literatures 42, no. 1 (March 2011): 187–88. http://dx.doi.org/10.2979/ral.2011.42.1.187.
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Azuonye, Chukwuma, and Ambrose Adikamkwu Monye. "Proverbs in African Orature: The Aniocha-Igbo Experience." International Journal of African Historical Studies 32, no. 2/3 (1999): 538. http://dx.doi.org/10.2307/220420.
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