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Journal articles on the topic 'African proverbs'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

NGALOUO-ANTSO, Dr Abraham, and Dr Anana MARIAM. "Likuba and Annang proverbs: An ethnographic and sociolinguistic stud." Afrosciences Antiquity Sunu Xalaat 1, no. 4 (2024): 342–60. http://dx.doi.org/10.61585/pud-asasx-v1n422.

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Abstract. Proverbs are essential elements of communication in African communities. These are the traditional maxims that people use to relate to others in societies. They are also powerful tools that propel stimulating, interesting, culturally impactful and wisdomfilled interactions (primarily in informal contexts) among Africans. This study aims to explore the categories and functions of proverbs in two African communities (the Likuba people in the Cuvette region of northern Congo and the Annang in Akwaibom State in Nigeria). This is a qualitative-descriptive research. The participant-observa

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Owomoyela, Oyekan. "Proverbs and African Modernity: Defining an Ethics of Becoming." Yoruba Studies Review 2, no. 2 (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:

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3

Danquah, Grace. "Echoes of Power: Portrayal of Women in Selected Akan Proverbs." Research in African Literatures 54, no. 1 (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

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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 (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 earn

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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 (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 int

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Barthelomew, Gerald Aguugo, and John-Ogbonnaya Grace. "Anthropology of proverbs in the feature film genre: An appraisal of Isakaba 1&2." World Journal of Advanced Research and Reviews 22, no. 2 (2024): 1840–47. https://doi.org/10.5281/zenodo.14709820.

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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 <em>Isakaba </em>as case study. While adopting a quali

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Ulatowska, Hanna K., Robert T. Wertz, Sandra B. Chapman, et al. "Interpretation of Fables and Proverbs by African Americans With and Without Aphasia." American Journal of Speech-Language Pathology 10, no. 1 (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

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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 (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 r

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Chimmuanya, Ngele, Awa Samuel, and Okonkwo Chioma. "Semantic and pragmatic interplay: the translation of Igbo proverbs in Achebe's Things Fall Apart into English and French." NDỤÑỌDE: Calabar Journal of The Humanities 13, no. 1 (2018): 115–25. https://doi.org/10.5281/zenodo.1467682.

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Abstract Language is a product of culture. Linguistic codes do not exist in isolation but are born out of socio-cultural values. The representation of these socio-cultural values may pose problems to the one writing African literature in a foreign language. Meanings of expressions, proverbs, myths and tales cannot be decoded semantically unless in their socio-cultural contexts. This study borders on the style of language employed in the creation of African literature. It analyzes the use of foreign language in depicting an aspect of African culture- proverbs. The study examines the semantic pr

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Raji-Oyelade, Aderemi, and Zaynab Ango. "“Five and Five Does Not Make Ten …”." Matatu 51, no. 2 (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 predo

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DR., BEN-FRED OHIA. "The Form and Function of Oral Tradition in African Literature: The Literary/Linguistic Study of Proverbs Adaptation by Writers." Innovative Research Journal of Sociology and Humanities 02, no. 01 (2025): 8–13. https://doi.org/10.5281/zenodo.15099647.

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Oral tradition is adapted by African writers to spice-up their writing. They seem to explore myths of origin, religion, belief system, socio-political experiences and the vast human experiences in their works. Many African writers both at home and diaspora use the tradition in nostalgia to pin their works in all genres to traditional novels, plays and poetry. Among these writers are Chinua Achebe, Wole Soyinka, Ayi Kwei Amah, Ngugi Wa Thiong’o, Amos Tutuola, Gabriel Okara, John Pepper Clark, Isidore Okpewho, Niyi Osundare and many others. This paper analyses the oral tradition features i

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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 (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 sele

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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 (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 conc

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Ehineni, Taiwo Oluwaseun. "A Discourse -Structural Analysis of Yorùbá Proverbs in Interaction." Colombian Applied Linguistics Journal 18, no. 1 (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

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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 (2016): 92–99. http://dx.doi.org/10.1080/0972639x.2016.11886736.

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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 (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

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Adékambi, Moïse Adéniran. "African Biblical Hermeneutics Considering Ifá Hermeneutic Principles." Religions 14, no. 11 (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 o

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Emmanuel, Tani Lukong, and Ambei Ruhama Faizefu. "INDIGENOUS PROVERBS: A SEEMINGLY NEGLECTED PEDAGOGIC TOOL FOR TEACHING, LEARNING AND ADOLESCENTS DEVELOPMENT IN CAMEROON." GPH-International Journal of Educational Research 07, no. 03 (2024): 40–63. https://doi.org/10.5281/zenodo.10933994.

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<strong>Lately, there have been calls for the decolonisation of education in Africa to promote a culturally relevant, inclusive and appealing education system. African proverbs, as a component of indigenous knowledge system (IKS), are a cultural template and framework through which African societies leave an indelible mark. The beauty of proverbs lies in their relevance, which includes being a way of impacting wisdom, education and morality. Hence, considering the experiences of colonisation by African countries, displaced and consequently replaced African identity and the call for decolonisat

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Ramantswana, Hulisani. "Cutting and Blending Trees of Life (African Cultural Context and the Bible)." Exchange 46, no. 4 (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

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Adepoju, Adewale, Akintona Emmanuel, and Jamiu Audu. "Silencing the Guns: African Traditional Proverbs and Aphorisms for Peace and Security in 21st Century Africa." Journal of Society and Media 8, no. 2 (2024): 537–51. http://dx.doi.org/10.26740/jsm.v8n2.p537-551.

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Africa is yet entangled with some Western modernity responsible for their political crises and incessant insecurity. Insecurity in Africa has historical roots from pre-colonial to post-colonial periods. The continent's hosting of the seventh United Nations Peace Support mission and over 60 percent of the UN Security Council's agenda addresses African insecurity underscore the urgent need to tackle these challenges. This paper examines insecurity in Africa and advocates for reviving African traditional methods to restore peace, utilizing proverbs and wisdom. Through analysis, criticism, and pre

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Narmeen Abbas Lutfi and 2Moayad Mohammad Hassan. "Representation of Racism and Anti-blackness in African-American Proverbs." Journal of the College of Basic Education 30, no. 125 (2024): 19–36. http://dx.doi.org/10.35950/cbej.v30i125.12065.

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Proverbs have captivated researchers worldwide, since they mirror how cultures portrait folks’ social lives. African American proverbs related to racism and anti-blackness, among them, are made use of to expose how the culture of the Western world in general and of America in particular view racial attitudes in these sayings. By exploiting four analytical tools of critical stylistics viewed in Jeffries’ model, thirty proverbs will be examined (exemplified by five proverbs) regarding their stylistic features and racial-related ideologies. This paper schemes into how Indians are stereotyped in t

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Yede, Francis, Dayo Akanmu, and Abosede Mayadenu. "A Critical Assessment of Selected Warning and Advisory Proverbs in Yoruba Routine Conversation." Yoruba Studies Review 10, no. 1 (2025): 93–109. https://doi.org/10.32473/ysr.10.1.139153.

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This paper delves into the utilization of proverbs among the Yoruba people, focusing specifically on their role as instruments of warning and facilitators of peace and unity within the community. Proverbs, deeply embedded in the Yoruba culture, serve as reservoirs of wisdom, reflecting beliefs, cultural norms, historical contexts, and moral principles. They are employed to elucidate, moralize, and embellish discourse across various aspects of human life. Using a stylistic analysis approach, this study examines twenty randomly selected Yoruba proverbs from routine socio-linguistic communication

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KINGSLEY, CHUKWUEMEKA ANONABA (PhD). "AFRICAN PROVERBS AND STORY TELLING IN TEACHING THE BIBLE: IMPACT ON MEMBERSHIP NURTURE AND RETENTION IN POST MODERN CHRISTIANITY." ISRG Journal of Arts Humanities & Social Sciences (ISRGJAHSS) III, no. III (2025): 153–60. https://doi.org/10.5281/zenodo.15462775.

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<em>In the 21st century, the Christian church faces the challenge of nurturing and retaining members in an increasingly complex and diverse world. This study explores the potential of using African proverbs and storytelling in teaching to enhance church membership, nurture, and retention. African proverbs and storytelling have long been integral to African culture, serving as vehicles for transmitting values, wisdom, and cultural heritage. This research investigates how these traditional methods can be adapted and applied in a Christian context to foster deeper connections between church membe

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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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Abdullah, Muhammad, and Lubna Akhlaq Khan. "Folk Wisdom in Oral Cultures: A Linguo-Cultural Analysis of Punjabi and Nigerian Indigenous Knowledge Systems about Hospitality." International Journal of Linguistics and Culture 5, no. 2 (2024): 153–68. https://doi.org/10.52700/ijlc.v5i2.279.

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The present study intends to highlight the cultural norms regarding the tradition of hospitality in Pakistani and Nigerian cultures as manifested in their proverbs. The data is collected from the collections of Punjabi and Yoruba proverbs using purposive quota sampling and analyzed taking insights from the Linguo-Culturology Approach (Petrova, 2019). Cultural informants are consulted for the validation of the interpretation and cultural inferences. Proverbs mentioning recommendable norms for hosts as well as visitors revealed that both linguo-cultures encouraged the tradition of hospitality an

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Ademola-Adeoye, Feyi. "A CROSS ANTHROPOLOGICO-LINGUISTIC ANALYSIS OF SELECTED AFRICAN PROVERBS AS EVIDENCE OF A CULTURE OF VIOLENCE." Journal of African Philosophy and Indigenous Knowledge 1, no. 1 (2025): 4–15. https://doi.org/10.69778/3007-7192/2025/1.1/a1.

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Proverbs are short, pithy sayings that contain the treasures of traditional wisdom which are passed down from one generation to another. In some concrete way, they are the bedrock upon which societies build their civilization. Stone (2006: xiii) defines proverbs as ‘bits of ancient wisdom’ that represent words of critical wisdom based on the tested experience of ancestors. As an integral part of language, proverbs reflect the patterns and structures of culture and consequently influence human thinking, psyche, world view, social practices and power relations in society (Djite,2008). Employing

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Thulla, Philip Foday Yamba, Samba Moriba, and Joseph Ezekiel Thulla. "Sustainability of the Structural and Semantic Parallels in African Proverbs and Riddles: A Case of Temne Proverbial and Riddling Sessions." Journal of Innovations in Art and Culture for Nature Conservation and Environmental Sustainability 2, no. 2 (2024): 355–71. https://doi.org/10.60129/jinces.v2i2.00424.

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The study investigated the Temne proverbs and riddles of Sierra Leone. It particularly looked at the connections between these two oral forms and African Oral Literature. The aim of the study was to identify the main structure and semantic meaning that distinguish Temne proverbs and riddles. The researchers used linguistic and anthropological methods, which were adapted from Thulla to discover the structural and cultural meanings of Temne sayings. Specifically, the researchers employed both embedded and exploratory designs to provide a better understanding of the basic interpretations given to

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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 (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

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Akem, Maformba Eveline. "AWING PROVERBS: FROM PATRIARCHY TO FEMINIST REVOLT." EPH - International Journal of Educational Research 4, no. 1 (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 demons

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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 (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

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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 (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

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Dlali, Mawande. "Proverbs as an agent of cultural wisdom and identity among the Xhosa speaking people." Lexicographica 39, no. 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 c

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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 (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-

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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 mini

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Tedam, Prospera. "What can social workers learn from African proverbs?" Journal of Practice Teaching and Learning 12, no. 1 (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 p

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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 (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 prac

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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 evaluat

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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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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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Maiwong, Eric Dzeayele. "Understanding Environmental Degradation through African Proverbs." International Journal of Language and Literary Studies 7, no. 3 (2025): 130–57. https://doi.org/10.36892/ijlls.v7i3.2138.

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This paper investigates the effects of environmental degradation on humanity, linguistics, knowledge, and culture. This study employs a tripartite theoretical framework to analyze L?mnso’ proverbs: Structural Linguistics, Semiology, and Critical Discourse Analysis (CDA). Basing its analysis on thirty-nine L?mnso’ proverbs, the study rigorously demonstrates that the extra-linguistic and sociological variables in the data contribute to the process of signification—or meaning generation—in language at both denotative and connotative levels. The paper reveals that geographical environmental degrad

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Okhuosi, Ronke Eunice. "A Pragmatic Act Analysis of English Postproverbials on Twitter." Matatu 51, no. 2 (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

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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 (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 forc

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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 (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 (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 traditi

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Matjila, D. S. "Cultural Education in Setswana Poetry - With Special Reference to L.D. Raditladi." English Linguistics Research 14, no. 1 (2025): 43. https://doi.org/10.5430/elr.v14n1p43.

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This article explores Setswana poetry illustrating cultural relevance and restitution that it embodies and might teach. Setswana language functions primarily in the realm of orality and language preserves extensive use of proverbs, history and folk stories. Cultural images pervade Batswana life and imagination, touching the sensations, emotions and imagination, and therefore run as a thread that connects language, proverb, oral and written poetry and history. Bhabha’s theory uses analogy and translation, and this study advocates the use of African culture. This background links well with Radit

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Raphalalani, Tshinetise David. "The Value of Tshivenḓa Proverbs in the Upbringing of a Child in the 21st Century". Journal of Education and Learning Technology 6, № 4 (2025): 151. https://doi.org/10.38159/jelt.2025642.

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Proverbs have historically played an imperative role in the upbringing of Vhavenḓa children. Many African communities have used proverbs since time immemorial, and Vhavenḓa is no exception. Proverbs are defined as sayings that express a generally accepted truth or belief of the folk. It is one of the expressive genres in African literature that used to and continues to be transmitted from generation to generation through word of mouth. This article sought to collect and analyse some selected Tshivenḓa proverbs for their significance in the upbringing of children in the 21st century. Asserting

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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

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