Abstract
This research centres on Anaang 1 proverbial ideophones and its relevance in communication in. Data for this work was gathered during several field trips undertaken to the four speech communities of Anaang to collect data on Anaang folklore, for the on-going research on the Lower Cross Languages Development Project (LCLDP) sponsored by the Linguistics Department of the University of Uyo, for the documentation and revitalization of the endangered languages in the Cross River Area. A vast number of data on proverbs were recorded during interview with the people on a folk session. From the recordings, data on proverbial ideophones were elicited and used for this work. This paper adopts the theoretical framework of Speech Acts theory for analysis. It has been observed that Anaang proverbial ideophones are rich in the use of style and language, as well as literal and contextual techniques. The contents as well as the contexts are carefully selected to reflect the socio-cultural background of the people. The application of proverbial ideophone is a special skill in speech, and requires a clear knowledge of the socio-cultural background of the people. This work is therefore, an invaluable foundation for cultural communication in Anaang, Southern Nigeria.
Highlights
Most African traditions still exist in oral form till today
The focus of this work is on the actual description of the use of proverbial ideophones for communication in Anaang, using the theoretical framework of speech act theory proposed by Austin (1961) and developed by Searle (1969). 1.1 Importance of the problem Proverbs and ideophones are aspects of African verbal art
Orators reveal little reticence or difficulty about public expression ( Finnegen 2012). This is so significant in Anaang to the extent that; a child is forbidden to use proverb, the adult will have to train him on proverbial usage, in a way that as soon as he grows into adulthood, he could be a good public orator
Summary
Most African traditions still exist in oral form till today. Some of the genres of our oral traditions have gone into extinction, many more are highly endangered. The fact that scholars have compiled and documented African proverbs/ideophones does not imply that these scholars are the originators or authors of these genres. Proverb is the exclusive genre of the adult male members of the Anaang traditional society (Michael, 2011, 2013). Those who are able to use proverbs effectively are known as ‘born orators’ (Messenger 1959). Orators reveal little reticence or difficulty about public expression ( Finnegen 2012) This is so significant in Anaang to the extent that; a child is forbidden to use proverb, the adult will have to train him on proverbial usage, in a way that as soon as he grows into adulthood, he could be a good public orator. In the pouring of libation among the neighbouring Efik people of Southern Nigeria, the following proverbs are used; ‘Eteakpo etibe nnuk, eka akpo etibe; akukum-akukum emen esie ke usanya. (I am doing what my parents did) ‘mma-mana ndikut inuho ebot’, (my parents did it this way; it does not originate from me), ‘atimme ama itotto abasi ituakka ison, IJALEL 3(5):72-81, 2014
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