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Imagery In Etsako Proverbs
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CHAPTER ONE:
INTRODUCTION
1.1PURPOSE OF THE STUDY
The main purpose of this research is to closely and critical examine the use of imagery in Etsako proverbs. The use of imagery in Etsako proverbs is highly functional and therefore highly optionized in the imagery. Etsako proverbs are made solid and concrete through the use of imagery which tends to intensify the application and meaning of the proverbs.
1.2SCOPE OF THE STUDY
The study is divided into five chapters the first chapter is the introduction, background of the Etsako people and some literature review. The second chapter takes a look at concrete imagery in Etsako proverbs. The third chapter explores abstract imagery in Etsako proverbs. The forth chapter analyzes sensory imagery in Etsako proverbs and other literary devices. The fifth chapter is the summary of the essay and the evaluation of the significance of proverbs in Etsako community.
1.3RESEARCH METHODOLOGY
In this research, imagery in Etsako proverbs will be recorded in its actual use and most of the information will be will be based on oral evidence because it will involved field work research and library research.
1.4SOCIAL CULTURAL/HISTORICAL BACKGROUND
The Social Cultural Organization of Etsako Community
According to Chief Felix odior, in an interview, he says that “the strength, unity and continuity of the socio-cultural set up of the people are built on the age grade system†(interview). The individual not only had his role fixed by the system, he is also a single but integral part of a complex whole. Ruing is a collective responsibility (interview).
In an interview with Aluagbaya Imoso, he says that the social organization ranges from “Ape†– family, “Ede†– quarter, to the village council. According to Imoso, “Ape†– the family unit is the smallest unit in the social set up in Etsako. The man at the helm of affairs is known as “Erama†meaning father or head of the home. The “Erama†settles quarrels and dispute among the family, appeases the gods towards misfortune and prays for blessing and protection for his family.
Furthermore, Imoso says that the “Ede†consist of many families which constitute at extended family. The oldest man in the quarter is the “Erama – no Khuaâ€. The Erama – no khua controls and makes final decisions in any quarters meeting. He is responsible for the welfare of the people in the quarter. He further says that the Erama – no khua organizes and pays the dowry on a wife to be married by any son in the quarter. He gives names to children born into the family.
Imoso says that Etsako community comprises of three clans (Etsako West, Etsako Central and Etsako East). All these quarters have their representatives in the village council with the Chief of the helm of affairs. Other members of this council include the “Ede n’ Edie†and the four oldest men in the village. He also says that the council performs both administrative and religious responsibilities of the village. It’s verdicts on any matter in the village is final. All matters that cannot be amicably solved at the quarter level are referred to the council for proper deliberation and judgment. Defaulter of law and orders are severely punished (interview).
Historical and Geographical Location
Historical account claimed that the Etsako people (Afemai) migrated from Benin, during the tyrannical rule of Oba Ewuare, who as the greatest warrior legend and most outstanding King in the history of Benin Empire. The title “Ewuare (Oworuare) meaning it is cool or the trouble has ceased†and as a result of the war is over. The title symbolizes an epoch of reconciliation, reconstruction and the return of peace among the warring factions in Benin between 1435 – 1440 AD (Wikipedia).
According to Chief Edward O. Erhagbe, in an interview, he says that Etsako people are located in the Northern part of Edo State when the “Kukuruku Division†was established in 1919 as an administrative unit in the former Benin province, Etsako district was one of the three districts included in it. The clans that make-up Etsako are presently distributed among three local government areas:
Etsako West
Etsako Central
Etsako East
The 1919 Federal Census Figures shows that Etsako clan occupies an area of approximately 100 square miles with a population of 264,509 approximately. (Interview).3
Occupation
The main occupation of the Etsako people is farming. Farming has always been a major source of livelihood for the people. Food crops such as maize, yam, cassava, groundnut, etc are produced by the people. Etsako people are peasant farmers who leave for their farm at dawn to return at dusk (in the dark). They spend a lot of time in their farm because it is their source of food.
During the day, the town often looks deserted with men gone to farm and children to school. Only the women are seen of groundnut, peeling cassava to fry as “garri†and all sorts of related chores. Few of the people also engage in hunting as a subsidiary occupation while some others mostly the men are involved in palm wine tapping. (Interview with Agbomekhe Inanape).
Religion/Cultural Belief
The Etsako people are Christian, Muslims and Traditional worshippers.
According to Mohmoh Ogedegbe in an interview, says that the Etsako people from the earliest time evolved a traditional religion which was essentially based on the worship of idols and deities. The people had a general belief in a supernatural being that they referred to as “Osivegba†– God. They were monotheistic (the doctrine that there is only one God) in that they believed in existence of a supreme Being a “High God†who created himself, other gods and the world. But this religion may also be said to have being polytheistic (the belief in or worship of more than one God) in that there are numbers of spirits or lesser divinities that were believed to stand and mediate between the individual and the High God.
The most senior of the Elders (Itadi) acts as the custodian of the culture, taboos and tradition of the people. They worship the ancestral spirits on behalf of the people. They consult Oracle and offer communal sacrifices to solicit and appease the ancestral gods for the welfare of the people. Meanwhile the Itali performs the priestly and judicial function.
Moreover, Mohmoh says that routine of sacrifices were offered at various location or shrines which were believed to house their deities. These intermediary spirit were frequently involved in rituals to determine the wishes of God or some powerful spirits.
There is also the belief in the Christian doctrine and Islam. So now the people no longer speak with one voice in matters that deals with rituals. There is now a sharp division between the adherent of African traditional religion, Christianity and Islamism and they no longer speak with one voice.
In Etsako today, Christianity is now a great threat to the indigenous (native) religion). (Interview).5
Oral Literature
According to Ruth Finegan, in her Oral Literature in Africa, oral literature is by definition “dependent on a performer who formulates his words on a specific occasionâ€.
According to F.B.O. Akporobaro, in his Introduction to African Oral Literature, he defines Oral literature as the heritage of imaginative verbal creations, stories, folk beliefs and songs of pre-literate societies which have been evolved and passed on through the spoken word from one generation to another. His variant definitions of Oral literature are;
The corpus of artistically significant verbal expressions evolved by a group of people and transmitted orally from one generation to another.
The creative expression (such as folk tales, myths and proverbs and songs) composed in traditional or primitive societies and passed on from one generation to another by word of mouth.
CHAPTER ONE -- [Total Page(s) 4]
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