Selected Ika proverbs: their aesthetics and contexts of usage

Education, Summer, 2007 by Canon Benji Egede

Scholars and researchers, Africans and foreigners alike, have variously defined proverbs, at one time or the other. If a proverb is considered as a metaphorical statement (Seitel 1976) or as a piece of folk wisdom expressed with terseness and charm (Okpewho 1992) or as a model of 'compressed' or 'forceful' language (Nketia 1958), it is essentially because of its poetic appeal. E.J. Alagoa (1968) says proverbs are pity sayings of the wise, which embody personal and general historical experiences. R.B. Browne (1968) is convinced that a proverb is a powerful and effective instrument for transmission of culture, social morality, manners and ideas of a people from one generation to another. Other scholars and researchers who carried out painstaking studies on the proverbial art form were W. Mieder (1985), R.D. Abraham (1972), J.A. Penfield (1983), K. Yankah (1986), A. Zholkovsky (1984), and B. Egede (1995), among others.

On the basis of their neatness of structure or sharpness of poetic appeal, proverbs are said to enjoy greater popularity, and by extension a finer art form, than those longer forms like folktales or songs. Accordingly, they are "by far the most popular of these shorter forms and have been widely collected and studied by foreign and native African scholars alike" (Okpewho 1992:226).

On the basis of the foregoing, there is no denying the fact that proverbial usage has remained a popular and indeed and an enterprising vocation among Africans whether of the traditional stock or of contemporary frame of mind, in an age of growing technological sophistication, which tends to snub with impunity everything that has long been associated with traditional mode of existence.

ANALYSIS OF SELECTED IKA PROVERBS

The proverbs chosen for analysis in this part of the essay, ten (10) in all, shall be rendered in Ika language side-by-side the modest efforts at translating them into English.

(i) Ika: Ogi furu eze ke w'eye eze

English: It is the kola that befits a king that is offered to a king

Context of usage: The proverb serves a social function. It is rendered to underscore the need for honour to be bestowed on someone on the basis of that person's social status, wealth, position, etc. A king in Ikaland is the very embodiment of the cultural heritage of his people, the custodian of tradition and everything that unites his people with their Creator, on one hand and with their ancestors, on the other. The 'kola' image is symbolic in the sense in which the offer of kola to someone or its sharing among people at a social gathering, is seen as a kind of communion capable of ushering in friendship, love and cordiality.

(ii) Ika: Onu masi ni ndi ri ewo, ihian ile akwashi ukpo ogodo

English: If it is well with the mouths of those who ate frogs, then everyone will pack to the pond front.

Context of usage: It serves some social function. If people appear to be making progress from an otherwise illicit business, then everyone is likely to be attracted to that business, however repulsive it might seem. Note here the combination of two agreeable images: ewo (frog/frogs) and ukpo ogodo (pond front) and how it enhances the pungency latent in the proverbial usage.