” It is a truism that an average Yoruba man or woman throws his or her weight into the enforcement of traditional codes expressed and encoded in proverbial wisdom and anybody that flout the social norm faces the social correction and sanction. Proverbs are the simple truths of life that contain the moral values of a
society. Aside the aesthetic and figurative value judgment pervasive in
proverbs; it also presents a graphic statement that expresses a truth of
experience””.
The prevalence of political violence, insurgencies of diverse magnitude and
terrorism in the country require urgent and renewed efforts in arresting
the gory situation.
Some Scholars have blamed the contemporary problems, not just on eroded traditional values and value system but also, on the lack of mastery of language that has resulted in gross misunderstanding, particularly the dearth of practical wisdom embedded in proverbs to address issues in conflict.
Bode Durojaiye, in this report examines indigenous and
traditional means of conflict management which are found in proverbial
practical wisdom.
Africans, like every other human species, often face a common problem of
reconciling difference(s) which would often lead into violence, violent
conflict, and in some extreme cases war.
The parties involved often abandon conflict resolutions process, blaming
each other. Also worthy of note is like other humans in other climes, Africans love to live in peace and as this is only through this way that society can grow and everyone finds fulfillment.
The question, however, is how can we live harmoniously without occasional
disagreement and upset? Can we rise above negative attitudes and hurt feelings? Can we settle our differences amicably without rancour?
There is a common understanding that it is impossible to do without conflicts, as conflicts are not considered as the problem, rather the inability of the parties to understand how to resolve them as intricate parts of life is the bane of peace.
How then could proverbs and proverbial expressions be of help in these
situations?
There is urgent need for radical revival of indigenous languages its strong
metaphorical use which would include proverbs, idiom incantations, and
panegyrics, among others.
Proverbs enable us to cultivate values and frame of mind that promote peace and heal emotional wounds. These values are found in qualities such as discernment, kindness, love and patience.
’It is with this understanding that philosophers of language and ethno-linguist laid emphasis on the explorative and utilitarian use of language in achieving good interpersonal relationship resulting in social order, social control and development
The thrust of their argument for language use is that language is the key to the heart of a people. This means that to appreciate a people, one must have to go through its language because it is that vehicle through which peoples’ identity are viewed and appreciated, and also in boosting the self-confidence, motivation and
innovation that drive not just development but also social control.
Languages serves as a social regulator, an instrument of action, weapon to convey order and information, influence people, enable self-expression, to embody and enable thought.
This lends credence to the obvious: that no human society can exist to experience peace without the effective and explorative use of and development of its metaphoric concepts and language that will encourage and teach about peace as we have in proverbs.
In looking at the utilitarian value and explorative use of metaphoric and indigenous language in conflict management and development related matters, no other language can take place of one’s mother and indigenous tongue, and that there is danger in over-blowing the importance of lingua franca at the expense of the indigenous languages.
Culture and language are like Siamese twins, as the death of one portends fatalistic danger for the other.
In fact, culture, albeit language, Linguists noted, is that prismatic paradigm for
conflict resolution and management with the exclusive manner with which the
indigenous languages are being played down for the exclusivist employment
of foreign languages, culture and value system.
Yorubas have culture that is subsistence, agrarian, communal in the pre-colonial to the capitalist, individualistic and free enterprise of the colonial and post-colonial .
The communalistic way of life makes conflict management an easy one because of the hierarchical arrangement of society in the traditional society. Whether interpersonal or inter group, the belief is that all conflicts can be resolved through the family system which can be compound, extended or unclear. There are three categories of leaders who could comfortably adjudicate and settle conflicts among the Yorubas. The Baale otherwise known as Olori ebi is the head of the family, mostly extended and compound families.
The Baalẹ, royal father submitted, on the other land, is the head of the
clan, which comprises of many extended and compound families that have
blood on social link, one with another.
The Ọba (the king) is the head of the town and adjudicates on matters
relating to the affairs of the town and sometimes matters involving the
clans, with the support of the chiefs. At each of these conflict setting
levels, the head (be it Baale/Oloriebi, Baalẹ or Ọba) cannot do it alone.
It is important to note that no one can be considered educated or
qualified to take part in communal discussion unless he is able to quote
the proverbs relevant to each situation. He or she must be a good listener,
among other qualities. Age is also a factor, because to the Yorubas
knowledge and experience are embedded in age hierarchy in the society,
which are vital for social control.
So, when in conflict, an elderly person is expected to be capable of bringing about the much needed peace, as embedded in the proverb: agba kii wa loja, ki ori omo tuntun o wo (the elderly must endeavor to never allow issues to go beyond control). Within this context, the individual is so amenable to social control in the form of public opinion in a town than he is much less so in a large town than in
a small one.
It is a truism that an average Yoruba man or woman throws his or her weight into the enforcement of traditional codes expressed and encoded in proverbial wisdom and anybody that flout the social norm faces the social correction and sanction.
Proverbs are the simple truths of life that contain the moral values of a
society. Aside the aesthetic and figurative value judgment pervasive in
proverbs; it also presents a graphic statement that expresses a truth of
experience.
Its beauty and some delight is that what it says is readily perceived and accepted as an incontrovertible truth. The truth presented in the proverbs is not logical, a priority, or intuitive truth: it is often an empirical fact based upon and derived from the people’s experience of life, human relationship, and interaction with the world of nature.
The values of proverbs do not lie only in what they reveal of the thoughts of the people, they are also models of compressed or forceful language that make people behave according to norms and mores of the land.
Oher than their powerful verbal expression, proverbs have proved to be of great relevance and benefit to modern man. This is due to the fact that users with gifts of creativity who are familiar with its techniques may create new ones to avoid hackneyed expression. This point of view explains that all normal native speakers are capable of generating novel sentences that they have never generated before.
Conclusively, the above reference to proverb is contextualized in metaphor, although the reference is more literary than linguistic, the import of the interactional nature of proverbs, its universal and experiential relevance is notable.
Thus, Yoruba proverbs are thus seen as products of people’s socio-cultural, historical, philosophical and geographical experience.
Proverbs are not only the vehicle of expression of truth, religion, morality, but also dominant occupation, and other practices which reflect their day-today living.
