Proverbs and Adages are often used interchangeably. In fact, even in the reference library, they are referred to as synonyms. However, there are key differences:
Proverb: A short, commonly known expression that imparts traditional wisdom, advice, or a moral lesson – metaphorical and deeply embedded in cultural contexts. They are usually passed down orally and have no specific author.
Adage: A concise statement that expresses a general truth or observation about life – more straightforward and can appear in literature, thus sometimes having identifiable authors.
The presence of proverbs in African and Far Eastern cultures, but their absence among hunting and gathering societies like the Bushmen and native Australians, underscores the link between proverbs and certain levels of societal complexity (Loeb, 1952).
In many African societies, proverbs serve as the foundation of legal principles and are often used in legal contexts to guide decision-making. For instance, A person should not shoot a bird resting on his own head – meaning one should not testify against a relative lest they harm themselves.
Proverbs and adages are defined differently by different scholars and people who work within proverbs in the Black Trans-Atlantic context
Paulin J, Hountondji, a Beninese French philosopher and politician classifies African proverbs, riddles and narratives, as ethnophilosophy defined as: “a specific world-view commonly attributed to all Africans, abstracted from history and change and, moreover, philosophical, through an interpretation of the customs and traditions, proverbs and institutions—in short, various data—concerning the cultural life of African peoples” (Claybrook 2023, 223)
Proverbs are wise sayings:
"This wisdom, like knowledge, must have a practical as well as theoretical dimension. Wisdom, even if theoretical must have relevance to practical material and environmental problems of life as well as concrete human concerns and issues." (Claybrook 2023, 224-225)
It is theory building as it characterizes a way of life and type of general philosophy of the people speaks about and to, connecting both aspirations and history/past that they have faced, therefore making presence and taking form on a decision-making and individual level. From Wit and wisdom from West Africa; or, A book of proverbial philosophy, idioms, enigmas, and laconisms in the Oji Tongue:
Obi ye ne biribi-a, muma onye, na owu ben. (page 79)
"When a person does his something (i.e., his business), let him do it, for death is coming on."
Meaning: Let everyone do what he pleases, as life is short, it is little matter how he acts, all will be the same a hundred years hence; it is a characteristic negro sentiment, showing their indolence, nonchalance, and improvidence.
From the rare book Jamaica Negro proverbs and sayings: Collected and Classified According to Subjects:
"Ebery day no Christmas, an' bery day no rainy day."
Meaning: Every day is not a festival; neither is every day a time of trouble.
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From an African American context, Pamela Twyman Hoff, the author of 'Fool me once, shame on you; fool me twice, shame on me': African American students' reclamation of smartness as resistance states that “proverbs and parables ‘sayins’ are linguistic tools which function to transmit cultural knowledge and govern modes of behavior. African American ‘sayins’ are imbued with an awareness of the contradicted lived experience and consequent values of resistance.” (Twyman 2016, 1200)
This definition shows how the proverbs do not just provide a specific individual action but also contributes to a greater understanding of experiences that ancestors have had and how their lives will provide guidance to help the youngers. Specifically in the context of resistance given the perspective of African Americans who advocate for freedom and equality through the resistance in proverbs.
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From Wit and wisdom from West Africa; or, A book of proverbial philosophy, idioms, enigmas, and laconisms in the Oji Tongue:
"Wo ura tan wo-a na, ofre wo akoa dece." (page 80)
Meaning: If your master hates you, he calls you a free man. Addressed to a slave: by the act of hating you, your master declares you to be free, for nobody hates his own property.
"Ano patiruw-a, esen namon." (page 102)
Meaning: When the mouth stumbles it is worse than the foot. A wrong word — “nescit vox missa reverti” — may be more harmful than a blunder in action.
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Proverbs or aphorisms have been used in pedagogy of African culture and values as seen in this children’s book called From the heart of Africa: a book of wisdom (Walters 2018).
"Aphorisms are shared as a way to help someone make a decision or find a solution to a problem. They are used as a way to communicate: to make arguments and defend ideas, settle quarrels and find common ground; as a form of entertainment; and as a way to praise a person or community. In the African tradition, the aphorisms in this book are a way to share the collective knowledge of the community through art and story."
"Rain does not fall on one roof alone."
Origin: Cameroon
Meaning: There’s never just one cloud raining on one person, and ou’re never really alone. Whatever you’re feeling or experiencing, someone else probably has too. Both sorrow and good fortune are often shared by many. By being kind and open to those around you, you’ll experience that kindness back, and you might just solve your problems together!
"If you wish to go fast, go alone. If you wish to go far, go together."
Origin: N’Gambay People, Central Africa
Meaning: If you need to get somewhere fast, going alone means no one will slow you down. But if you’re alone, you might be stopped by obstacles that you cant overcome without help.
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There are examples of proverbs that explain the significance and importance of proverb usage:
“A proverb is the horse of conversation: when the conversation flags, a proverb revives it: proverbs and conversation follow each other” (Burton 1969)
"Proverbs are the palm oil with which words are eaten''. (Achebe 1958)
"Proverbs are the horses of speech; if communication is lost, we use proverbs to find it" (Priebe 1971, 26)
The history of proverbs and its origins is considered little studied and by American and European Folklorist, Archer Taylor, states that:
"The origin of proverbs is obscure."
He found it obscure that in efforts to find its origin, it is evident that proverbs may be of same theme and formulation for more than one person. Showing how despite time and space on Earth there are examples of how similar proverbs are without a concrete connection between them. Rather than researching where proverbs as a whole originated from, research has been focused on the ordinary people who formulate proverbs and how they are compared with other places and people. American author Bartlett Whiting in his own research looking for the origin of proverbs concluded that proverbs derive from popular sources and tend to be traceable to ancient times but not to a singular person. This argument implies that affixing multiple different names to proverbs is conventional as they are not conscious literary pieces but are accepted and repeated usage of sayings.
The image on the side is an example of how despite the proverbs being formulated from different parts of the world, proverbs can have the same meanings. This example is a comparison between Ashanti and Jamaican proverbs.
Proverbs are an oral tradition that show wisdom and knowledge can be transferred through generations without the need to write the knowledge down. Proverbs in its originating state uses the main sensoria of listening and hearing, as well as speaking to convey the philosophy. The oral tradition is translated to different actions that use other sensoria...
Continuously be spoken and passed down
Written and read, as I have been reading it
Seen as people have acted upon this philosophy within their lives
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In African Proverbs, Riddles, and Narratives as Pedagogy: African Deep Thought in Africana Studies, there are opinions regarding proverbs originating as an oral tradition being seen as philosophical:
On a positive understanding of proverbs it is said that “African proverbs, riddles, and narratives are part of African orature, which is the ‘vast field of knowledge in which information and messages are transmitted verbally from one generation to the next’” (Claybrook 2023, 223)
Negatively explained by P. O. Bodunrin on proverbs is “that the collective thought of peoples upon which they concentrate is not genuine philosophy” because philosophy must be “properly studied.” (Claybrook 2023, 223)
While not seen as philosophical for its lack of origin in a written presentation African proverbs can often encapsulate complex philosophical and political issues into a few short lines. Proverbs, essentially, are used to guide thought and behaviour. African proverbs reflect African philosophy and cultural values derived from everyday experiences. (Claybrook 2023, 225)
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Proverbs are shown as a way of life philosophy for most African and Caribbean cultures, one particular example in Guyana is in the reading “Taalk Half, Lef Half”: Negotiating Transnational Identities through Proverbial Speech in African Guyanese Kweh-Kweh Rituals which shows how it is seen and interpreted.
To speak with proverbs is to use reported speech. (Richards-Greaves 2016, 420)
By using reported speech, the speaker asserts that the utterance was previously co-constructed by other sources and that he or she is only an “animator” who propagates the utterance.
By using proverbs, speakers engage in “double-voiced utterances”, which add authority and moral weight to the speaker’s own voice compared with non-proverbial speech.
"Double-voiced discourse ‘is directed both towards the referential object of speech as in ordinary discourse, and toward another’s discourse, towards someone else’s speech’. — they make use of double-voicing to bring together two (or more) independent utterances to serve their own purposes: ‘in one discourse, two semantic intentions appear, two voices’" (Baxter 2014, 4)
"Proverbs can be analysed to reveal and express social, cultural, natural, and community events and practices. They can form sound theoretical frameworks that move away from conceiving the researched as participants to seeing them as co-researchers with authentic literature about their communities." (Chilisa et al., 2017, p. 335)
Below, you will find a video of Miss Lou talking about Jamaican proverbs in Patwa (a Jamaican dialect), as well as a video on Haitian proverbs.
Below are some excerpts from "Jamaica Negro Proverbs and Sayings" (Swipe through the images)
Proverbs are significant in African cultures, serving as a means to convey societal values and moral teachings; They are used to emphasize the importance of morality and to provide insights into the beliefs and perceptions of African people on various subjects (Ipadeola, 2023). Proverbs play a significant role in African literature, deeply rooted in oral tradition, serve as metaphors, symbols, and images that enhance the thematic depth and structural complexity of the narratives. Narrative proverbs serve as bridges between the known traditional world and the new, often threatening experiences introduced by colonialism (Obiechina, 1993). The technique of embedding stories within the larger narrative structure allows for a rich interplay between the oral and written element aids in bridging the gap between traditional African knowledge systems and contemporary experiences.
Social Functions
Vehicles for Humor in African Novels
Proverbs, especially vulgar ones and wellerisms, elicit laughter by interacting with cultural and linguistic codes. Themes of black humor and wellerism within proverbs reflect deeper societal truths by providing a cynical or skeptical take on serious subjects. The humorous aspects of proverbs in African literature are essential for understanding the deeper cultural and psychological layers of the texts, enriching narratives by deepening engagement with the cultural context. Certain examples illustrate how proverbs humorously critique socio-political realities, social injustices, and personal responsibilities.:
"Devil on the Cross" by Ngugi wa Thiong'o – "Don’t be choicy, eat what is available" - Mwaura critiques social and moral flexibility, using the hyena as a metaphor for opportunism in a corrupt society.);
"The Crippled Dancer" by T. Obinkaram Echewa ("There is a saying that the poor man eats his crusty overnight fufu and his soup has no fish; and the rich man soup is full of meat and fish. However, when they both go to the latrine, the rich man’s shit does not smell any better than the poor man’s." humorously underscores the inherent equality of all people, regardless of wealth, in terms of basic human functions.);
and "Arrow of God" by Chinua Achebe ("He who will swallow udala seeds must consider the size of his anus" - Obika humorous yet stark reminder of the consequences of one's actions, particularly highlighting the imprudence of taking on more than one can handle.)
These proverbs serve multiple cultural and social functions, including social critique, cultural expression, and psychological relief, allowing writers to discuss taboo or sensitive topics indirectly while providing a coping mechanism for readers.
Read: Visiting Humorous Proverbs in African Literary Fiction," Youssoupha Mané
Cultural Significance
Advice: "Owo omode ko to pepe, t’agbalagba o wo keregbe" (A child's hand cannot reach the shelf, just as an elder’s hand cannot enter a gourd), akin to advice on limitations and respect for different capabilities in ancient Israel.
Warning: "Aja to ma sonu, kii gbo fere olode" (A dog destined to get lost will not hear the hunter's whistle), similar to warnings in Biblical proverbs about ignoring divine or wise instructions.
Encouragement: "Owe lesin oro, bi oro ba sonu, owe ni a fi nwa a" (Proverbs are the horse of conversation, they bring back lost truths), similar to Biblical encouragements to seek wisdom and truth.
Proverbs reflect universal values and societal norms, such as respect for the elderly, community cohesion, and the importance of wisdom and moral behavior, thus serving as a cultural bridge between countries and contemporary Africa. The deep cultural significance of proverbs underscore their roles in education, moral instruction, and the preservation of history and cultural identity. For instance, the Yoruba proverb "Bi oro ba sonu, owe ni a fi nwa" (When truth is missing, we use proverbs to find it) mirrors the role of proverbs in ancient Israel as tools for addressing and solving problems through wise sayings. Some examples from the Yoruba:
Orisa ti ngbe ole ko si, nitori apa eni ni gbe 'ni.
Translation: "There are no gods who support an unaccomplished man in his laziness; a man’s greatest support is his own arm."
Context: This proverb is used to encourage personal responsibility and hard work.
Ibinu ko se nkan, suru ni baba iwa.
Translation: "Anger does not accomplish anything; patience is the chief virtue."
Context: This is an admonishment against quick temper and an encouragement to cultivate patience.
Bi owe bi owe ni a nlu ilu ogidigbo, ologbon ni njo o, omoran ni sin mo o.
Translation: "The ogidigbo talking drum is sounded in proverbs, only the wise can dance it, and only the experienced can understand it."
Context: This proverb emphasizes the importance of wisdom and experience in understanding complex situations.
Aja ki iroro ko so ojule meji.
Translation: "A dog cannot be so fierce as to keep watch over two gates at once."
Context: This serves as a reproach against taking on more responsibilities than one can manage, emphasizing the importance of focus.
Bi omode fe sise agba, ojo a bi ko ni je.
Translation: "If a young child wants to behave like an elderly man, the date of his birth will not allow it."
Context: This proverb warns against the folly of youth trying to overstep boundaries set by age and experience.
Some examples of Otukpo proverbs include
"Better spill the water than break the pot," which warns to prioritize actions without causing significant harm;
A fowl in a new environment hangs one leg up while surveying the place," advising caution in unfamiliar situations;
The forest which boasts of a leopard cannot say it has no animal" praises outstanding achievements; and
"When you bend down to look into another person’s anus, do not forget that your own anus will become exposed" cautions against being overly critical of others.
Read: "Ancient Israelite and African Proverbs as Advice, Reproach, Warning, Encouragement, and Explanation," David T. Adamo
Judicial Processes
Below are 4 case studies of proverbial usage among the Anang people of southeastern Nigeria that lead to different outcomes dependent on the (im)proper usage.
Case Study 1: Chronic Thief Accused of Robbery
A known thief was accused of robbery.
Proverbs Used:
Plaintiff: If a dog plucks palm fruits from a cluster, he does not fear a porcupine. This proverb implied that the accused, being a known thief, was naturally the suspect.
Defendant: A single partridge flying through the bush leaves no path. The defendant used this to suggest his innocence, likening himself to a solitary bird leaving no trace.
Outcome: Acquitted – Initially, the court and the audience leaned towards the plaintiff's view due to the defendant's known history. However, the defendant's proverb swayed the judges, leading to his acquittal.
Case Study 2: Assault with a Machete
A man accused a former friend of attacking him with a machete.
Proverbs Used:
Plaintiff: Something happened to the smoke which caused it to enter the bush and become mist. This suggested that the plaintiff, despite his reluctance, was forced to bring the case due to the severity of the attack.
Defendant: A leopard conceals his spots. The defendant used this to suggest that the plaintiff was hiding his true malicious intentions under a guise of friendship.
Outcome: Acquitted – The court demanded that the plaintiff and his witnesses swear oaths. When they refused, indicating fear of the spiritual consequences of lying, the court ruled in favor of the defendant.
Case Study 3: Boy Accused of Impregnating an Unmarried Girl
A boy was accused of impregnating a girl who denied involvement with another accused man.
Proverbs Used:
Boy’s Father: The nsasak said she was ashamed of the small size of her offspring. This indicated the father's shame and lack of faith in his son's innocence.
Girl’s Father: The ekonuk tried to eat as much as the okon and his stomach burst. This suggested the boy was attempting something beyond his capacity, leading to his conviction.
Outcome: Convicted – The court, influenced by the girl's father's proverb and the boy's father's lack of support, ruled against the boy.
Case Study 4: Misuse of a Proverb Leading to Conviction
A man accused of being an accessory to theft.
Proverbs Used:
Witness for Plaintiff: When the fire burned the dog, it also burned the hunter holding the rope attached to the neck of the dog. This implied the accused was implicated by association.
Defendant: The snail is bleeding. The defendant used this proverb incorrectly, as snails do not bleed, suggesting an inability to assert innocence convincingly.
Defendant: Overeating destroys the soul. Used inappropriately, it consolidated the judges' belief in his guilt.
Defendant (Post-Conviction): The crayfish is bent because it is sick. This proverb was used to justify his actions as beyond his control.
Outcome: Convicted – The misuse of proverbs by the defendant led to his conviction.
Read: "The role of proverbs in a Nigerian judicial system." by Messenger Jr, John C.
Educational Value
Proverbs are used as educational tools to teach young people about their history, traditions, and expected behavior. They are integrated into storytelling, songs, and other forms of oral instruction.
Chiku Malunga presents a detailed examination of African proverbs and folktales as mechanisms for personal growth and influence. Malunga celebrates African cultural heritage, often overlooked by Western scholarship, and argues that these proverbs and folktales are powerful tools for self-development, especially in a globalized world where different cultural paradigms intersect. The book explores how these cultural elements serve as repositories of wisdom and are instrumental in the postcolonial quest for knowledge and self-identity. Central to Malunga's thesis is the idea that understanding and applying the wisdom of African proverbs and folktales can guide personal development. He uses proverbs like "the river that forgets its source will soon dry up" to illustrate the importance of knowing one's roots and purpose, and "if an elephant steps on a trap, the trap does not spring back" to discuss developing and utilizing power and influence effectively.
Each chapter begins with a proverb followed by a folktale, unpacking their significance and applying their lessons to aspects of self-improvement and personal power. The book includes practical strategies for utilizing time, money, and energy effectively, setting and achieving goals, building mental strength, and managing time well.
The book also includes appendices with proverbs related to power and influence, self-assessment tools, and interventions, providing readers with resources for further personal development.
Proverbs were used as a form of covert resistance against oppressors. They were used to communicate among themselves in a manner that was not always understandable to their enslavers, embedding messages of resistance and survival. They also served to maintain a sense of identity and continuity with their African heritage.
Proverbs were a crucial aspect of slave folklore and a means to understand slave thought and culture, underscoring their resilience, ingenuity, and reflective nature of the slave community, highlighting the proverbs as a rich source of cultural expression and wisdom.
Proverbs provided slaves with a vehicle for verbal indirection, allowing them to express taboo ideas covertly under the watchful eyes of their masters. The formal traits of proverbs, such as figurative language and poetic phrasing, made them an attractive and safe means to convey experiential wisdom and critique their social conditions.
You will reap what you sow, that you sow it singly and reap it doubly: This proverb, while used by a master to admonish slaves, was interpreted by slaves as a commentary on the eventual fate of the slaveholding system.
Dem w'at knows too much sleeps under de hopper: This proverb implies the danger of revealing too much information.
Old rabbit walks in de paf when de snow done fell reflects the wisdom of caution and experience, often depicted in trickster tales.
Slave proverbs are noted for their striking imagery, often derived from the familiar aspects of the slaves' daily lives, such as farming, animals, and food. This concrete imagery was crucial for the slaves, who required immediately perceivable solutions to their problems, contrasting with the abstract thinking promoted by the leisure of the slaveholding class.
Settin' hens don't haker ater fresh aigs – This proverb uses natural imagery to suggest moderation and acceptance of one’s current situation.
Good luck say: 'Open you' mouf 'en shet you' eyes' – Personification of abstract concepts was common, adding a layer of objectivity and enhancing dramatic effect.
Rabbit know a fox trap same as a houn' uses animal behavior to impart wisdom about awareness and caution.
Slave proverbs encapsulated essential themes such as moral and ethical behavior, skepticism, and the transitory nature of status. They provided internal group control, realistic worldviews, and a means to cope with the oppressive slave system.
Mole don't see w'at his naber doin'," "Tattlin' 'oman can't make de bread rise – These proverbs emphasized the values of secrecy and discretion.
It was easier to stand when the stomach was full – This proverb reflects the moral justification for stealing food as a means of survival.
Tomorrow may be de carridge-driver's day for ploughing – Highlights the transitory nature of status, reminding slaves of the potential for change.
Moon may shine, but a lightered knot's mighty handy – indicates the importance of practical solutions over hopeful promises.
Jay-bird don't rob his own nes' – distinguishes between stealing from fellow slaves and taking from the masters.
This article published in 1827 during the colonial period prior to the abolition of slavery depicts colonizers' views of proverbs and adage usage by Black people. They find the proverbs to be signs of intellectual development despite the lack of literacy. This insight is based on the Woloffs located in western coast of Africa.
In contemporary settings, proverbs continue to function as carriers of cultural identity and wisdom but also face challenges due to globalization and cultural assimilation. They may also serve to challenge existing power structures or reinforce community solidarity in the face of social and economic changes.
Proverbs and adages contribute to modern business practices by informing management philosophies.
Proverbs and adages play a crucial role in passing down wisdom, highlighting values such as honesty, perseverance, and community support.
Eni to gbin ogorun ebe, to ni oun ghin igba, to ba je ogorun isu tan, aa je ogorun iro – meaning if someone claims to have planted more than they did, they will have to eat lies once their real produce is finished.
B’o pe titi, akololo a pe baba – even if it takes a long time, perseverance will yield positive results.
E je ka pajuba sile de isu olo; e je k’a je oruko to dun sile d’omo – live in a way that leaves a good name and legacy for future generations.
Below, you will find a video of a song by a Jamaican-American singer and member of the Rastafari movement named Tarrus Riley speaking on the importance of Jamaican Proverb. The lyrics suggest that the words that our ancestors, like your mother, father, and grandparents say are never wrong as they have been passed down for generations and have been the philosophies and teachings that have kept his family alive well.
Above, you will see a video featuring Hausa Proverbs from the African Proverbs Project from the African Studies Centre in Boston University, as well as the further information from the webpage. The project entailed collecting short performances by African theater troupes in their local languages. These languages include Wolof from Senegal, Hausa from Niger, Amharic from Ethiopia, Xhosa and Zulu from South Africa and Swahili from Tanzania. Each improvisation focuses on one of ten common proverbs, performed in an authentic cultural and social context.
Historically, law has been a tool for social control in the United States. "Slave Executions in the United States: A Descriptive Analysis of Social and Historical Factors examines how the dominant white population historically utilized the criminal justice system to maintain social and economic dominance over nonwhite minorities. This dynamic of intergroup domination and oppression through institutional apparatuses, such as the legal system, has significant implications when discussing proverbs and their limitations, particularly the lack of Black authority in this context.
Proverbs often originate from the dominant culture, embedding the values, norms, and perspectives of that group. In a society where the dominant culture has systematically suppressed and controlled minority groups, the proverbs that gain prominence and authority are likely to reflect the dominant group's worldview. This results in a lack of representation of Black perspectives and experiences in the widely accepted body of proverbial wisdom.
As Aguirre Jr. and Baker explain, the criminal justice system and other institutional apparatuses have historically been used to maintain the dominance of the white population over nonwhite minorities. This systemic suppression extends to cultural expressions, including proverbs. The lack of Black authority in proverbs can be seen as a reflection of broader social dynamics where Black voices and cultural contributions have been marginalized and suppressed.
Proverbs from the dominant culture are often validated and legitimized through their repeated use in education, literature, and everyday discourse. This process of legitimization further entrenches the authority of these proverbs, marginalizing alternative proverbial wisdom that may arise from Black or other minority cultures. The systemic marginalization described by Aguirre Jr. and Baker means that Black proverbs and the authority they carry are less likely to be recognized and valued in the broader societal context.
The historical context of intergroup domination, as outlined in the article, suggests a continuity of control and suppression that extends to cultural expressions. Black proverbs may struggle to gain authority and recognition because they are situated within a historical framework of oppression and control by the dominant group. This historical context shapes the social and cultural landscape in which proverbs are shared, valued, and passed down, leading to a perpetuation of the lack of Black authority in this realm.
A notable theme is the utilization of African proverbs that reveal societal attitudes towards women, depicting them as morally inferior or dangerous. These cultural expressions are part of patriarchal tools that perpetuate gender inequality contributing to a framework that imposes stricter moral codes on women compared to men.
Gender Bias in Proverbs: Many proverbs reflect gender biases, often depicting women as morally inferior or dangerous. Proverbs often warn women to be of good behavior, while there are fewer equivalent sayings aimed at men.
A Fulani proverb from Senegal says, "Woman is fire. If you have to, take a little," implying that women are dangerous like fire;
Moral Expectations for Women: Proverbs are used to enforce moral expectations on women. Such sayings place a huge disparity between how society views the morality of women and men.
The Yoruba say, "Obìnrin sọ ̀‘wà nù, ó l’óun kò m’órí oḳo ̣ w’áyé" (meaning, when a woman lacks good character, she would blame her misfortune of not having a husband on her destiny).
In an article titled The White Man in African Proverbial Sayings Ojoade provides examples of proverbs that show from an African perspective how they perceived White people as peculiar and foreign to them. These proverbs show a hierarchical dynamic between White men and African people given the colonial efforts in Africa.
"With the coming of the white man even the tortoise eats beans with a spoon." (Idoma)
The implication of this proverb is that with the coming of the white man even fools become wiser and more civilised. A good number of Africans seized the opportunity of Western education to improve their social position.
The proverb may be used to describe a person hitherto considered hopeless who suddenly surprises others by rising up the social ladder owing to the intervention of someone else.
"If you slap a white man in the face, he will not be angry; but let him who wishes to see his anger beat his dog." (Igbo)
The saying simply reflects the white man’s fondness of his dog, and can be applied in any situation in which somebody wishes to emphasise the degree of his affection for something.
"If you wish to know whether a white man loves his wife, go to his house when his wife is ill." (Igbo)
Indirectly, here the black man is comparing himself to the white man. Normally the white man is monogamous, whereas the African is customarily polygamous. It is natural therefore for the white husband to dote on his only wife whereas the black husband has his love shared by a number of wives.
In the context of South Africa in the reading Reconsidering the Freedom Charter, the black theology of liberation and the African proverb about the locust's head in the context of poverty in South Africa, Pedi proverbs are used to understand the struggle and lifestyle that was faced.
Bana ba motho ba ngwathelana hlogo ya tšie, means, ‘the siblings share the head of a locust’. (Mtshiselwa 2016, 4)
Meaning: Illuminate the argument in favour of the equitable redistribution of the mineral wealth in the context of poverty in South Africa. The presupposition in this African wise saying is that the proverb emerged from the context of poverty. The noun tšie, [a locust], which is singular, refers to a single locust. (an element of poverty).
Unlike the idea of individualism, the ideas of interconnectedness, communalism and socialism which support the argument for equitable sharing of the mineral wealth throw light on the significance of the proverb.
Showing how there is a clear understanding that poverty is present and is a struggle that people are trying to overcome by explaining through a proverb how weighted the issue is. It also follows the general philosophy of most African proverbs that togetherness and communalism are a virtue rather than more Western ideals of individualism.
Proverbs in a Guyanese context also show how their identity and past, as well as power dynamics can be explained. African Guyanese use proverbs in kweh-kweh ritual settings to assert ancestral authority, address taboo subjects, and impart matrimonial advice to soon-to-be-married couples (Richards-Greaves 2016, abstract)
Kweh-kweh emerged amongst African slaves in Guyana and was historically used as a medium of matrimonial instruction for soon-to-be-married couples. By the late 1980s, kweh-kweh performances in Guyana began to dissipate, due in part to a failing Guyanese economy, urbanization, religious conflict, and migration. The decrease in kweh-kweh celebrations adversely affected the pervasiveness of proverbs by reducing or eliminating this crucial context of proverbial expressions (Richards-Greaves 2016, 414).
So the more issues that are being faced in the community, the less proverbs were being used in the Guyanese context, showing that its importance was waning due to the lack of confidence on the previously used knowledge from the proverbs. In conversation with the impact that Western ideals have had on the country through the economy, urbanization, and migration that impacts the stability of Guyana.
While proverbs continued to be an important mode of communication, stylistic changes in kweh-kweh ritual performances—particularly to the music repertoire, instrumentation, traditional dance, and ritual segments—resulted in a shift away from pervasive usages of masked (proverbial) language to more colloquial and raw speech. (Richards-Greaves 2016, 414)
Raw speech according to these many articles were seen as less influential and important as proverbs, alluding to a lack of faith in the teachings and knowledge in proverbs. This leads to the influence of Western culture that leads to a change in the identity carried in Guyana and how the proverbs used to pass down knowledge have also been influenced.
Over the past few decades, proverb use in Guyanese communities has waned for diverse reasons, including “urbanization, Eurocentric education, emigration and admiration for cinematic dialogue” (Richards-Greaves 2016, 413)
“If yuh mek yuh-self grass, horse gon’ eat you” (Richards-Greaves 2016, 416)
Mothers also admonish their daughters about sex with this proverb. In this context, is that a young woman should maintain a high degree of self-respect, and refrain from promiscuity, which involves laying one’s body down indiscriminately, like grass. A purity culture is formed from this where the sexual purity for women is a focus of many proverbial discourses in Guyana.
Because Guyana has a history of racially divisive politics, which frequently result in the physical abuse, marginalization, or death of those who oppose the status quo, proverbial speech provides a relatively benign, yet effective, mode of communication.
“the old people seh”, “dem bin ah seh”, and “dem boys seh” (Richards-Greaves 2016, 419)
Proverbial commentaries take place in every sphere of Guyanese society, but more recently, television programs, such as This Is We and The Link Show, and newspaper columns, such as “Dem Boys Seh” and “The Baccoo Speaks” in Kaieteur News, have served as media for anonymous and identified Guyanese to comment on political leaders with little or no reprisal. A way of speaking to a greater group of people with varying political beliefs without disrespecting other people, despite the issues they refer to.
On a more cultural level in Guyana, the obeah is regarded as a powerful spiritual force that can be used to heal or harm others or to foretell the future. (Richards-Greaves 2016, 422) Two well-known proverbs that speak to African Guyanese belief in the presence or power of obeah are:
“do fuh do ain’t obeah” [reaping what you sow is not obeah] & “Bad haart nah obeah” [Coronary problems do not necessarily index witchcraft].
Meaning: Very often, when individuals experience unexplained illnesses or catastrophic events, they blame obeah for such calamities. Shows how their identity and culture that believes in the obeah is used in their own personal ways to place blame.
Within the culture and identity of people, in the African context, the use of religious proverbs aids in understanding their philosophy, specifically in this reading focusing on former slaves in African-American proverbs in context. Proverbs can also be found sometimes in the transcriptions of sermons by former slaves. Many of these are quotations drawn from the Bible and are used didactically (intention to teach us something), as one would expect. (Prahlad 1996, 38)
“God loves the buffalo” [the cheerful giver]
Meaning: Used during the collection to encourage the congregation to give more money. While building community and togetherness, is a reference to the desire to keep their own black institutions alive through the love of God.
"It becomes obvious in reading the texts of the ex-slave narratives that speakers are acutely aware of the necessity for rituals of disguise and defense/attack" (Prahlad 1996, 44). How the stories and guidance of ex-slaves can guide the actions that African-Americans take today. It connects the past and shows the development to a state of freedom, but acknowledging that there is not true equality and resistance is still needed.
“Yer auntie is sho’ a comin’"
Meaning: Commonly used and understood among African-Americans to mean that freedom was imminent, though its meaning remained hidden from whites.
“A low fence is easier to git over than a high one. Say little and you ain’t gwine to have a heap to ’splain hereafter. Dere is plenty of persons dat has lost deir heads by not lettin’ deir tongues rest."
Meaning: In the first of these, the “fence” becomes a metaphor for speech acts, for words uttered, and the proverb portrays them as enclosures that one builds around oneself, that one constructs between the self and other persons or objects. The metaphor further states that it is wise to build as low a fence as possible (to reveal little) in the event that one needs to reach the object on the other side, in this case, anonymity.
In essence, the proverb is a testimony to the wisdom of keeping one’s true feelings hidden in this particular speech event and, conversely, of the foolishness and danger of revealing those feelings. Shows how there is a desire in slaves to keep themselves and their feelings private to ensure that they won't be in danger, showing how they fear being farther from freedom.
Anthony Reddie in the journal of Black Theology states that proverbial wisdom in the Caribbean can be a shared and a collective means of wresting with and searching for truth is a propsal that forces us all to reframe what it means to be Black. In this article, Reddie collects proverbs from older Black, Caribbean Christian women in Birmingham, in the West Midlands of the UK. The women were largely Methodists, Anglicans, Baptists and some Pentecostals. These proverbs are meant to be used to better understand your identity, your feelings, your actions, and your connection to God. Here are a few examples:
If yu wan’ good, den yu nose mus’ run.
If you want to prosper, or move forward, then you will have to make some sort of sacrifice or have to work for what you want.
Yu mus’ learn fi dance at home before yu dance abroad.
You must first learn how to behave or act at home in front of your family, where your actions will not be held against you. It is better to learn in this environment than to embarrass yourself in the outside world.
If yu ’ave ears fi ’ear, but cyaan ’ear, den yu mus’ feel
If you have been given an opportunity to learn something, or have been given a warning, but refuse to listen or heed the advice, then you will have to feel the consequences, and then will learn the hard way.
The following source shows the impact of slavery in proverbs written in this newspaper print titled Proverbs in Jamaica (Furber 1896) Where is stated that at the time being 1896, the use of proverbs is used to remember the hardships and struggles of slavery. Select the document to enlarge it in another window.
Furber, O. A. "Proverbs in Jamaica." Charleston Tri-Weekly Courier, 30 Dec. 1896, p. 16. Slavery and Anti-Slavery: A Transnational Archive, link-gale-com.myaccess.library.utoronto.ca/apps/doc/GT3004682021/SAS?u=utoronto_main&sid=bookmark-SAS&xid=68f22553. Accessed 21 July 2023.
The Akan are part of the Kwa group primary living in Ghana and in parts of Ivory Coast and Togo in West Africa.
Subgroups: the Agona, Akuapem, Akwamu, Akyem, Anyi, Ashanti, Baoulé, Bono, Chakosi, Fante, Kwahu, Sefwi, Wassa, Ahanta, and Nzema, among others.
A brief history of Akan migration and where the groups reside is provided below:
Since proverbs and adages are context-dependent, each of the proverbs collected for Akan have been divided into 7 sub-categories dependent on the context and situation in which they occur: Songs/Verses; Court Proceedings/Occurrences; Sermons; Monologues; Chats/Conversations; Games/Competitions; and Objects that represent proverbs.
A brief history and instructions on how to engage in the game
An excerpt of individuals engaging in the game and utilizing proverbs
The gesture of the woman, her finger pointing to her eye, may refer to the proverb, “If you can hear, can you not also see'” emphasizing the importance of using all the senses. Or it may be a warning to the other bands: “Wait and see who is going to win.”
One Akan proverb states: "When an elephant steps on a trap, no more trap." In West African cultures, elephants often represent power and prestige due to their size and strength. They are commonly used as symbols for people in important positions, such as chiefs and kings.
Yoruba are a West African ethnic group that mainly inhabit parts of Nigeria, Benin, and Togo – collectively referred to as Yorubaland. Yoruba consists of more than 48 million people in Africa, over a million outside Africa, and further representation among members of the African diaspora., comprising 20.7% of Nigeria’s population – one of the largest ethnic groups in Africa
Below is a transcript of 150 Yoruba Proverbs that have been translated and annotated by a Nigerian author from Osun:
According to the Yoruba historian Samuel Johnson, Oriki expresses what a child is or what he or she is hoped to become. These songs are heavy on proverbial usage. Some samples:
add in oriki is also utilized by every Yoruba child as they're gifted with the (drum?) at birth. hence, the proverbial transmission is very relevant.
Oriki Sango
The Powers in the Yoruba Oriki
This breakdown provides the usage of proverbs within music:
It is commonplace to find individuals competing for their knowledge of proverbs. Some examples are attached below. for further samples, look to (link to individuals' YouTube channel)
“The alphabet is an abolitionist. If you would keep a people enslaved refuse to teach them to read.” – Harper Weekly
The criminalization of expression, particularly through anti-literacy laws, was a strategic effort to control and suppress the African American population in the US and the Caribbean. In the US, literacy among enslaved people posed a direct threat to the institution of slavery, as educated enslaved individuals like Frederick Douglass used their skills to advocate for freedom and educate others. Major revolts, such as the Stono Rebellion in 1739 and Nat Turner’s Rebellion in 1831, heightened white slaveholders' fears of organized resistance. Consequently, laws like the Negro Act of 1740 and Virginia's 1832 anti-literacy law were enacted to prevent enslaved people from learning to read and write, aiming to stifle their ability to communicate and organize. These laws, reflecting the insecurities of the white ruling class, included prohibitions on assembling, growing food, earning money, and literacy. Despite these measures, many enslaved people continued to learn covertly, demonstrating the impracticality of completely barring literacy. In the Caribbean, similar efforts were undertaken to maintain control over the enslaved population. However, the Caribbean context also involved a more extensive system of laws and practices aimed at preserving the economic benefits of slavery while preventing potential insurrections. By criminalizing literacy and restricting education, both regions sought to maintain the social and economic hierarchies that underpinned slavery, using legal means to suppress the intellectual and social advancement of enslaved people.
The Carribean
Understanding the criminalization of expression in the Caribbean requires acknowledging that it does not occur in a vacuum but is deeply rooted in historical contexts. The Caribbean region is particularly important to study due to the limited information available, and efforts are ongoing to build a comprehensive database on this issue. The Caribbean has a complex history of colonization by European powers such as Britain, France, Spain, and the Netherlands. Colonial rulers implemented laws and regulations to suppress dissent and maintain control over the local population, laying the groundwork for contemporary restrictions on expression. After gaining independence, many Caribbean nations retained and adapted these colonial laws to address new political realities, leading to the current legal frameworks that continue to shape how freedom of expression is regulated and, at times, criminalized in the region.
Historical Context
This book provides a crucial historical context with a detailed examination of the rise of the planter class and the establishment of a sugar economy in the Caribbean, alongside the brutal system of slavery. This sheds light on the socio-political environment in which African proverbs and adages were used as covert modes of communication. The book highlights the reliance on African slave labor and the extreme conditions faced by enslaved Africans, which created a necessity for covert forms of resistance and communication, such as proverbs. These proverbs played significant roles in the daily lives of the enslaved, serving as tools for covert rebellion and maintaining cultural identity amidst oppression. Moreover, the exploration of the legal and social structures that criminalized African cultural expressions underscores the importance of examining legislation related to freedom of expression. This context is essential for understanding the historical criminalization of African modes of expression in the Caribbean, as reflected in the project’s focus on adages and proverbs. Thus, Dunn’s work provides a foundational backdrop that enhances the analysis of the absence and emergence of Black cultural presence in the diaspora, specifically through the lens of proverbs and adages.
This book provides a comprehensive examination of the biological, nutritional, and disease-related challenges faced by African slaves in the Caribbean – allows us to understand the conditions under which African cultural expressions, such as adages and proverbs, emerged and evolved. The harsh conditions faced by slaves —including high infant and child mortality rates, severe malnutrition, and rampant diseases—often necessitated the use of covert communication methods, as overt forms of resistance and expression were frequently suppressed by colonial authorities. The insights into the daily struggles and survival strategies of the enslaved populations provide a backdrop for understanding how these oral traditions were preserved and adapted in the Caribbean. Additionally, the criminalization of forms of expression can be contextualized within the broader framework of control and repression detailed in this work. The restrictive laws and harsh living conditions documented in the book illustrate the environment in which African proverbs were used not only as cultural expressions but also as tools for covert resistance and communication. It underscores the significance of proverbs and adages as resilient cultural practices that survived and adapted under the dire conditions imposed by slavery and colonialism, thus contributing to the understanding of their role in the Black Atlantic World.
Ordenações Filipinas: This set of civil laws dating back to the colonial period continued to influence legal practices in Brazil even after its independence. It established a tutelary regime where Indigenous prisoners were placed under the responsibility of Orphans’ Court judges. These judges ensured the tutelage of the natives to those willing to pay wages or marry the "protected" in exchange for their labor.
Decree 426 (1845): Known as the Regulation of the Missions, this decree created an administrative and bureaucratic structure to manage state-run indigenous villages (aldeamentos) together with Catholic missionaries responsible for Christian instruction. This decree reinforced policies aimed at containing the indigenous population within these villages and was part of broader efforts to bind Brazil to Eurocentric ideals of civilization and modernity.
Carta Régia of 1808: This royal charter from 1808 played a significant role in the administration of colonial territories and influenced legal and administrative practices in Brazil during the colonial period.
Law of October 27, 1831: This law granted freedom to enslaved prisoners of war, implying the abolition of indigenous slavery. It was part of broader legislative efforts to signal Brazil's commitment to ending the slave trade, although it was largely ineffective in practice due to lack of enforcement.
Additional Act of 1834: This act restructured provincial councils into Provincial Legislative Assemblies, which were responsible for promoting the catechesis and civilization of indigenous peoples. It allowed provinces to take more aggressive initiatives against indigenous populations until the establishment of national policies.
Despite the 1831 law's aim to end indigenous slavery, it was largely ineffective, and indigenous slavery continued in disguised forms throughout the nineteenth century. The law also sought to align Brazil with European partners by signaling a commitment to ending the slave trade. The continued reference to the Ordenações Filipinas after Brazilian independence highlights the enduring influence of European colonial laws on local legal and administrative practices. This set of laws governed various aspects of life in colonial Brazil, including the management of indigenous populations. The Regulation of the Missions in 1845 established a system where Catholic missionaries played a significant role in converting and controlling indigenous populations within state-run villages. This regulation exemplified the integration of religious and administrative control to further colonial objectives.
Education
The Code Noir explicitly prohibited the education of slaves, aiming to prevent them from gaining knowledge that could lead to rebellion or escape. This prohibition ensured that slaves remained uneducated and dependent on their masters. Articles of the Code Noir prevented slaves from attending schools or learning to read and write, which reinforced the power dynamics and kept them in a state of ignorance and subjugation.
Gathering
The Code Noir restricted gatherings among slaves to prevent them from organizing rebellions or discussing their conditions. Any form of assembly without the presence of a white person was forbidden. Slaves were not allowed to gather in groups, especially at night, to prevent any planning of revolts. This law was strictly enforced to maintain control over the enslaved population.
Reading and Writing
Slaves were forbidden from learning to read and write, as literacy was seen as a threat to the control masters had over their slaves. This prohibition extended to both formal and informal education. Teaching a slave to read or write was punishable by law, and slaves caught with books or writing materials could face severe punishment. This law ensured that slaves remained isolated from the knowledge that could empower them.
Further Reference
"The Black Codes of the South" Review by Louis R. Harlan
Examination of State Codes:
Wilson provides a state-by-state analysis of the Black Codes, showing how they varied widely in their provisions and implementation. For instance, the codes in South Carolina included both harsh measures like whipping and confinement and protective features like limited due process rights.
Northern Interpretations:
Wilson critiques northern reports on the Black Codes, suggesting that journalists like Benjamin C. Truman, who were considered unbiased, also contributed to the misinterpretation of the codes' intentions and effects.
The United States of America
Connecticut, Georgia, Missouri, Mississippi, New York, North Carolina, Ohio, Pennsylvania, South Carolina, Virginia.
"Whereas the teaching of slaves to read and write, has a tendency to . . . produce insurrection and rebellion . . . any free person who shall hereafter teach or attempt to teach any slave within this state to read or write . . . shall be liable to indictment." – North Carolina Slave Code, 1831
In the North and West, many states declined to fund Black education and barred Black students from attending public schools. Some enslaved African Americans secretly attended schools run by Black educators. Adults often raised funds for these schools and their teachers, sometimes through churches or other Black-owned institutions. One of the earliest Black schools was New York's Free African School, founded in 1787. Nearly a century later, the African American School in Gay Head was established.
School in Gay Head, Massachusetts
School in Gay Head, Massachusetts
Attending school in Philadelphia, Hannah Lions copied down her math, history, and poetry lessons in this notebook. Her family saved it as “proof that there were some educated [Black] people way back when.”
School Copy book by Hannah Amelia Lyons
Alabama, District of Columbia, Georgia, Louisiana, Maryland, Mississippi, North Carolina, South Carolina, Virginia
"It shall not be lawful for more than five male slaves, either with or without passes, to assemble together at any place off the proper plantation to which they belong." – Alabama Slave Code, 1833
Plantation Burial, by John Antrobus, 1860
Pleasure as Resistance – Solomon Northup, author of the narrative entitled “12 Years a Slave” remembered, “had it not been for my beloved violin, I scarcely can conceive how I could have endured the long years of bondage.”
Covert Methods of Learning to Read & Write
There are several accounts that illustrate the severe obstacles and punishments enslaved people faced in their pursuit of literacy, underscoring their resilience and resistance against the institution of slavery.
James Fisher: In 1843, Fisher from Nashville learned to write by copying scraps of writing. An old man later taught him the alphabet for money. When his mistress discovered his materials, her father threatened severe punishment.
James Curry: Curry's narrative, published in The Liberator in 1840, describes his efforts to learn to read with help from his master's son and a spelling book. Despite being forbidden, Curry continued secretly and learned from borrowed books, finding solace in religious texts.
Janet Duitsman (1983): Duitsman recounts the severe punishments enslaved African Americans faced for literacy, including whipping and amputation. Though no one in her study experienced these directly, the threat was real. For example, Doc Daniel Dowdy from Georgia described escalating punishments, culminating in amputation.
Henry Nix and Lizzie Williams: Nix's uncle had a finger amputated for trying to read, and Williams told of a woman severely punished for literacy.
C. H. Hall: Hall's master discouraged him from reading, associating literacy with rebellion.
William Bibb: Bibb described a Sabbath school taught by Miss Davis, a poor white girl, which was shut down by owners fearing an "incendiary movement."
William Grimes: Grimes used literacy to document his history and fight against slavery, representing a rebellious stance among field hands.
Harriet Jacobs: In her autobiography, Jacobs preferred poverty over the life of a slave, highlighting the psychological torment and lack of dignity faced by enslaved women.
Frederick Douglass: Douglass described his early literacy lessons from Mrs. Auld, which were halted by Mr. Auld, who believed that literacy would make enslaved people "discontented and unhappy." This revelation inspired Douglass to pursue literacy as a pathway to freedom, despite the difficulties.
As an enslaved boy in Baltimore, Maryland, Frederick Douglass taught himself how to write by copying the letters from shipping labels that he saw daily in Durgin and Bailey’s shipyard.
South Carolina Act of 1740 (Negro Act): Passed following the Stono Rebellion to solidify the institution of slavery and limit the freedoms of enslaved people. It explicitly prohibited enslaved people from learning to read and write, among other severe restrictions. "An Act for the Better Ordering and Governing Negroes and Other Slaves in this Province."
This act is an extensive document encompassing numerous sections, each detailing various restrictions and legal justifications for the harsh treatment of enslaved African Americans.
Virginia Revised Code of 1819: This code included specific anti-literacy provisions among other restrictions. It was designed to tighten control over the enslaved population following Nat Turner’s Rebellion. Enslaved people were prohibited from assembling and being taught to read or write under this code.
It illustrates the legislative response to slave uprisings and the perceived threat of educated slaves.
Alabama Slave Code of 1833: Following Nat Turner's Rebellion, Alabama passed a code with a provision that fined anyone who taught enslaved people or free people of color to read or write. "Any person who shall attempt to teach any free person of color, or slave, to spell, read or write, shall, upon conviction thereof by indictment, be fined in a sum not less than two hundred fifty dollars, nor more than five hundred dollars."
This law reflects the heightened fear among white slaveholders of literate enslaved individuals organizing revolts.
Georgia Anti-Literacy Law of 1833: This measure went further than many other states by not only punishing those who taught literacy but also restricting free blacks from obtaining work requiring literacy. Passed in the wake of Nat Turner’s Rebellion, the law was part of a broader set of restrictions targeting the educational opportunities of African Americans.
It highlights the extent to which Southern states went to suppress the potential for organized resistance and maintain the status quo of slavery.
Notable Cases/Trials
These cases highlight the extreme measures taken to prevent literacy among enslaved people and the severe punishments imposed on those who sought to learn, illustrating the resilience and resistance of enslaved individuals against the institution of slavery.
New York Slave Revolt Trials (1712): Following the 1712 revolt, 27 enslaved individuals were tried; 21 were convicted and executed. The colonial governor, Robert Hunter, described the brutality of the punishments, intended to deter future revolts.
South Carolina Negro Act (1740): Passed after the Stono Rebellion, this act prohibited enslaved people from learning to read and write, serving as a legal framework to control the enslaved population and prevent organized revolts.
Denmark Vesey Conspiracy (1822): Charleston's Mayor Hamilton established a special court to swiftly adjudicate and punish those involved in Vesey's conspiracy. This court operated outside standard legal norms, reflecting the extreme measures taken to suppress slave rebellions.
Nat Turner's Rebellion and Subsequent Trials (1831): After Turner's Rebellion, Turner was captured, tried, and executed. The trials of many associates lasted months, highlighting the fear of literate enslaved people and resulting in stricter anti-literacy laws.
Virginia Legislative Session (1831-1832): In response to Nat Turner's Rebellion, the Virginia legislature debated and enacted new laws, including significant anti-literacy measures, demonstrating the heightened legislative response to the threat of slave rebellions.
In the book Wit and wisdom from West Africa; or, A book of proverbial philosophy, idioms, enigmas, and laconisms we see what becomes when proverbs are absent in the Black Trans-Atlantic context:
“The absence of poetry and the cultivated mind with hyperbolic lyrical songs and destroyed decorum in language has resulted in the massiveness and bulkiness of languages, causing the weakness in the intellect of the native." (Burton 1969, xiii)
The reduced influence of proverbs has resulted in the idea that these cultures have cultivated minds. The absence of knowledge of the wisdom these places and cultures hold results in shifted power dynamics in the world where those who benefitted from its wisdom can no longer attain it anymore.
The book like most other Black trans-Atlantic proverb books and archives are used to counter-archive the knowledge that was lacking due to the prevalence of raw speech.
When literature and stories are translated and produced by foreigners, the vernacular literature can be distorted and misrepresented. (Burton 1969, xiv)
Absence in the meanings as the language translation can distort the proverbs and change the meanings. Bad translations cause an absence of correct proverbial knowledge being transferred and spread to other people which can impact its effectiveness and can shift the goals of the proverbs.
There is a general absence of meaning and translation even between the giver and the receiver in the same language as there is need to interpret ones own meaning from the general statement as well.
A second problem is that we do not have the kind of contextual information that would give us a clearer sense of two individuals interacting with each other.
There is archival limitations when looking at the fact that all this research is done using primary and secondary sources that have the proverbs written down rather than gathered firsthand.
This means that there are translation issues and one cannot gather the right inflections and other sensoria from a written page, creating an absence of depth when researching and understanding proverbs from this perspective.
______________
In Anand Prahlad's book Reggae Wisdom: Proverbs in Jamaican Music, Prahlad provides fieldwork in Jamaica where he saw the accounts of proverbs in everyday life as well as in music
"Looking at proverbs in reggae poses different kinds of problems from those I encountered in my study of African American proverbs. There are no person-to-person speech acts, per se, but rather recordings and in some cases live performances of songs in which proverbs are used. The proverb lives as a part of a performed sound event in which the actual speaker is not so significant as the persona being employed in the song. Thus the levels of proverb meaning are more restricted in this study." (Prahlad 2001, 2)
The depth and understanding of proverbs cannot be fully comprehended due to the use of written proverbs rather than the speech acts that use proverbs. However, this provides an alternate form of proverb used outside of written text as it is seen within music lyrics.
Examples of proverbial expressions found in African American blues music and in reggae that while used in both styles would carry different meanings based on the music and the audience that it captures (Prahlad 2001, 3).
You reap what you sow
A rolling stone gathers no moss
You never miss your water until your well runs dry
The blacker the berry the sweeter the juice
Don't bite the hand that feeds you
Seeing is believing
Possible origins of these proverbs used in reggae include African, English, biblical, American, traditional Jamaican, and Rastafari as well as phrases invented by given lyricists.
"One should know and not believe" (Prahlad 2001, 13)
Meaning: To believe implies a false knowledge. Believers are those who have been brainwashed by Western institutions that distort history by omitting the African's contribution and misrepresent religious ideas in order continually to subjugate the oppressed.
It represents the absence of African presence within the telling and sharing of African proverbs leading to a false narrative that is told about their cultures, religions, and ways of life.
"These conversations [interviews with Jamaicans] confirmed my theory that certain people tend to use proverbs regularly, while others seldom use them at all" (Prahlad 2001, 76) Used in everyday conversations, Prahlad in his fieldwork in Jamaica found its usage in most conversations.
E.g. After a while, Frazer seemed to sense my discomfort and began talking about how beautiful some of the women were. At the same time, he noted, they were snobbish and pampered. "See, Not everything that glitters is gold," he said.
E.g. “You can't stop bird from flying over your head, but you can stop him from building a nest.” He explained that the proverb was used by a woman in response to other women showing interest in men.
Below there is a newspaper on the Yoruba tribe in Western Africa, but the proverbs collected for this newspaper article are provided by a Christian native of Yoruba who was educated in England. This provides examples of proverbs but from a skewed perspective that has been patroled.
Transcriptions of interviews with ex-enslaved people or their direct descendants are another source of proverbial speech that can be seen in African-American proverbs in context that show how there is an absence of reliable sources and absence of substantive understanding of their philosophy as those proverbs that are collected could have been chosen to fit a theme or has an ulterior purpose (Prahlad 1996, 39)
Prahlad notes particular problems with using these documents, warning against their consideration as “a reliable source for those seeking to study black speech patterns and black English”
The language patterns and dialect were recorded with varying degrees of concern for accuracy by collectors with no formal training, as a rule “taken down in pencil or pen, most often after the interview, from memory or from scattered field notes supplemented by memory”
It may be that features such as introductory formulas of proverbs, for example, were added, changed, or omitted by collectors not focused on such details, creating an absence of detail.
One right reasonably surmise, however, that items which were more culture-specific to the speakers would have had less chance of being remembered or accurately recorded than items with which the collectors were already familiar.
Thus the dominance of proverbs that were shared by Euro-Americans cannot be taken as an indication of the range of proverbial speech that existed among the informants. Making an absence of substantial proverbial knowledge and understanding from an American context.
______________
From Wit and wisdom from West Africa; or, A book of proverbial philosophy, idioms, enigmas, and laconisms another way to understand the way in which proverbs are controlled is the quote:
“Ensuring that people who are African and black do not have the opportunity to speak on their culture and share it on their own terms without translations and other changes” (Burton 2016, xiv)
Which is seen in many of the texts provided in the 19th century and 20th century. This reduces the impact of resistance that proverbs are meant to have for black people and the community.
______________
In the article, “Tamed identities? Glimpsing her identity in Proverbs”, there is a patrolled absence of individual identities in womanhood as the promoted and socially accepted proverbs contain this picture of a woman in the “hetero-patriarchy.” Here are examples of proverbs that permit this idea of collective hetero-patriarchal perceptions of womanhood:
"A virtuous woman is a crown to her husband, but she who brings shame is as rottenness in his bones." (Pr 12:4; MEV)
"It is better to dwell in a corner of the housetop than with a brawling woman in a wide house." (Pr 21:9; MEV)
By then limiting the context to one type of perception of women in proverbs, there is a controlling of identity and leading to an absence in alternate pathways for women that could be seen in other proverbs that highlight the strength and power of women.
"As can be expected, the agenda of the proverbs gives readers a glimpse of the patriarchal contexts that produced them: a good wife’s main duty is to do her husband good always." (Masenya 2018, 5)
The resurgence and new popularity of Black adages and proverbs can be analyzed through the lens of decontextualization and recontextualization. These traditional expressions of wisdom, deeply rooted in African and African diasporic cultures, undergo transformations as they spread and adapt to new contexts.
Black adages and proverbs originate within specific African cultures and communities of the African diaspora, reflecting the values, beliefs, and experiences of these groups. They encapsulate lessons learned from history, social norms, and cultural practices. As these proverbs spread beyond their original communities, they become decontextualized. This means they are often separated from the specific cultural, historical, and social contexts that originally shaped their meanings.
When Black adages and proverbs are adopted in new settings, they are recontextualized to address contemporary issues. This involves interpreting and applying their wisdom to modern challenges such as social justice, identity, resilience, and empowerment. Through recontextualization, these proverbs develop new, hybrid meanings. They blend traditional wisdom with modern relevance, making them applicable to a wider range of experiences while still retaining their cultural essence.
The proliferation of digital media and global platforms has facilitated the rapid spread and reinterpretation of Black adages and proverbs. Social media, blogs, podcasts, and other digital forums allow these expressions to reach global audiences, fostering a renewed interest and appreciation. Further, the resurgence of cultural movements, such as Black Lives Matter, has heightened awareness and interest in Black culture and heritage. This has contributed to the renewed popularity of Black adages and proverbs, as they are used to convey messages of resistance, solidarity, and empowerment. Black adages and proverbs are increasingly used in educational and motivational contexts. They are featured in literature, speeches, and educational materials, providing powerful tools for teaching and inspiring new generations.
The exchange of cultural wisdom across different communities has led to the hybridization of Black adages and proverbs. They are shared, adapted, and integrated into various cultural contexts, creating new expressions that resonate with diverse audiences. These proverbs find new forms in modern media, such as visual art, music, film, and digital content, which reinterpret and popularize them in ways that are accessible and engaging for contemporary audiences.
“A Brief History about the Game of Dame and How Is Played 💖💖.” YouTube, June 11, 2023. https://www.youtube.com/watch?v=LbG2wDHnjP4.
“Dame or Draught Is One of Africa’s Board Games That Binds US Together in Ghana!” YouTube, May 27, 2022. https://www.youtube.com/watch?v=AltSsiWLT2I.
“Oriki Olodumare.” YouTube, March 3, 2020. https://www.youtube.com/watch?v=xoQXUA1LiDo.
“Oriki Sango.” YouTube, June 14, 2015. https://www.youtube.com/watch?v=4_UnAXMvbz4.
"Reconsidering the Freedom Charter, the Black Theology of Liberation, and the African Proverb about the Locust's Head in the Context of Poverty in South Africa" – Ndikho Mtshiselwa.
“The Powers in the Yoruba Oriki.” YouTube, December 16, 2020. https://www.youtube.com/watch?v=ypr-PO-ZBwo.
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