Epistemology of proverbs and idioms of the Asante ethnic group of Ghana for introspection.

Boaduo, Nana Adu-Pipim

Introduction

The Asante ethnic group of Ghana do not always favour clear and direct statements in their speeches. Proverbs (ebe = singular, Mme = plural) and idioms (kasakoa = singular, nkasakoa = plural) are used when people do not want to be immediately and directly understood, especially, where a double meaning or prevarication is required. Proverbs and idioms are used to emphasize statements or arguments where it is desired to show that there is precedent action to be taken. The actions are interpreted in terms of the past by giving the aura of the conventional by their associations with familiar forms of words (Christaller, 1933; Appiah, Appiah & Agyeman-Dua, 2007).

Proverbs and idioms are used profusely, especially during gathering of the elders. Among the Asante ethnic group before a person can become well versed in the customs and traditions proverbs and idioms have to be taught and learned (Kani, 1953; Fianko, 1955; Akrofi, 1963; Education Department of Ghana, 1938; Christaller, 1879). These proverbs and idioms compare equally to philosophical musings anywhere from Greece to the United Kingdom. They are used to illustrate and emphasise statements (Mensah, 1966). Asante proverbs and idioms can be interpreted ithin the tested and contested theories of meaning and literary production (Daaku, 1974).

To understand these proverbs and idioms there is need to understand the culture from which they come (Fianko, 1955; Antuban, 1963; Dankwah, 1968; Kyerematen, 1970). The acquisition of the knowledge and skills in proverbs and idioms are taught and learned by listening to the elders (Kani, 1953). It is reminisce to pass on this cherished wisdom to the youth and the richness and significance of the proverbs and idioms is manifest.

In chieftaincy, stool affairs and in the settlement of disputes proverbs and idioms are essentially used. They are a major qualification of the stool linguist. All aspiring Asante orators are expected to know many proverbs and idioms and must be able to cite them to provide points of comparison, illustrating general truths about human behaviour and attitudes during, especially, legal proceedings as well as deliberative occasions.

Furthermore, proverbs and idioms are used to summarise what would otherwise be a long and tedious disquisition and can be used as a polite form of criticism when direct speech would cause offence, and thus, are ways of avoiding quarrels or conflicts (Kani, 1953; Fianko, 1955). They need to be preserved and cherished in all their richness profound or punning or philosophical, obvious occasionally and more often than not, illuminatingly obscure. Proverbs and idioms are the sum total of the verbal shrines for the soul of the Asante ethnic group.

Proverbs and idioms provide richness of poetic imagery and vision, which makes them a distillation of the best Akan languages as well as oral literature (Kyeremateng, 2010). They give inspiration to drum and horne language. They give depth to the funeral dirges and the appellations of the chiefs. They are used symbolically in many occasions of stool paraphernalia where visual designs have associated proverbial and idiomatic meanings (Sarpong, 1974). People use them. Others collect them (Appiah, Appiah & Agyeman-Dua, 2007). These proverbs and idioms are a treasure beyond price (Sarpong, 1977).

Theoretical Niceties of Proverbs and Idioms of the Asante Ethnic Group

Theory and practice are two concepts frequently used in social circles. Theory, in general, is used to refer to the content covered in the lecture hall. In other words, it is a logically interconnected set of propositions used to describe, explain and predict part of the empirical world (Riehl & Roy 1980:5). Practice, on the other hand, refers to actual performing of social activities (Boaduo 2001; Boaduo et al, 2011). In a broader scientific meaning, theory refers to a series of propositions regarding the interrelationships among concepts from which a larger number of empirical observations can be deduced.

Theories, as interrelated concepts, are used to create different ways of looking at particular phenomena as used in this discussion--proverbs and idioms in a selected African language. Theories are constructed from concepts, which are abstract ideas, or mental images that represent reality as in language usage. According to a known philosopher, Grice quoted in Appiah et al (2007) an utterance in proverb and idiom is meant to identify the belief that it was conventionally invented to produce. The significance of this is the heart of the mechanism by which expressive beliefs are supposed to be the product of such utterances. The implication is that when a speaker communicates a belief by way of the utterance of a sentence proverbially or idiomatically, it is done by getting the listeners to recognize both the belief intended as well as the whole meaning they represent as the primary intention. Theoretically, and from the Asante ethnic group perspective, this is the heart of proverbial and idiomatic utterances. They are conventions of language associated words with roles in determining which meaning is to be communicated by the utterance to the listener.

The general theoretical point of emphasis here is that it is possible to have the reason that is ordinarily intended that exists in the community of speakers including a single language, a specific structure of mutual expectations about reasons for making such utterance. This is comparable to learning the grammar and the lexicon of a language, which is a complex set of instructions for generating acts that are standard and intended to achieve their effects in others who know the same instructions and precisely by way of recognition of the intentions.

The definitions of the concepts normally provide a clear mental picture of the events or experiences that the theory is designed to explain be they proverbs or idioms; and should clarify how these experiences fit together to describe, explain and predict reality in the social world. Theory provides a way of viewing everyday experiences in a way that is not always evident based on our limited experiences. For instance among the Asante ethnic group, when somebody speaks proverbially or idiomatically in the ordinary course of conversation and in the absence of contrary evidence, it will be taken by the listeners in the conventions of the language to have the intentions associated with the grammar and lexicon. To be able to identify these intentions is to know the literal meaning of what is said. The literal meaning of proverbs and idioms among the Asante ethnic group is determined by the way, in which they contribute to the fixation of the intentions associated with the speech-acts in which they occur. These can be literal intentions. Each of the proverbial and idiomatic utterances of a sentence are normally surrounded and motivated by more than their intended meanings.

A theory also provides a way of looking at possible goals that might not otherwise occur to us in an utterance. For instance a theory might identify the concepts in language knowledge and language skills acquisition in such a way that language skills can be deliberately viewed as meeting needs and in so doing reach a goal of optimal independence in social life. Generally, without theory, we may not perceive the relationship between language knowledge and language skills acquisition. The expectation is that theory should provide a unique way of viewing language knowledge and skills acquisition as meeting a particular goal. With the theory we begin to look more closely at a need and relate our skills directly to that need rather than simply doing what we think we should be doing in a situation because someone says that is what we should be doing (Torres in George 1985:6).

Theories in language knowledge and skills acquisition must be logical and systematic in nature (Boaduo et al, 2011). Logical, in this sense, involves orderly reasoning and systematic demands in the application of specifically laid down procedures for orderly use of the proverbs and idioms in the language. Interrelationships must be sequential and must follow principles of reasoning. Theories must have clearly defined concepts and the concepts and their relationships must be consistent with their use and application. There must be no contradictions between the definitions of the concepts, the relationships within the theories and the goals of the theory. For instance, a theory might be based on the underlying assumption that the acquisition of basic, relevant and applicable language knowledge and skills leads to independence in one's social life. All the concepts and relationships must be consistent with this basic assumption. Therefore, if a theory defines acquisition of basic, relevant and applicable language knowledge and skills as necessary for independence in social working life but goes on to describe relationships that focus on incompatible stances, then the theory lacks logical consistency (Boaduo et al, 2011).

Theories, especially related to language knowledge and skills acquisition, should be relatively simple and yet be able to generalise. A good theory is stated in the simplest terms possible and should include a wide range of possible experiences in social life--as well as other related practices.

If a theory relates the relatively simple concepts of time and motion, then it is said to be simple, yet can be generalised to a wide range of specific events and experiences in social life. Theories can be the bases for hypotheses that can be tested. If a particular theory cannot be tested, it offers little or nothing as a base of knowledge or skill. The definitions of the concepts in the theory should suggest precise experiences that can be observed or measured as well as observed or demonstrated in some way. On the other hand, if theory suggests some means of measuring or observing the abstract concepts that form the relationships then research can be designed that tests the precision of the theory in predicting relationships. The theory, then, grows in meaning and significance (Boaduo et al, 2011).

Theories contribute to and assist in increasing the general body of knowledge within a discipline, in this case language knowledge and skills through a research implemented to validate them. Theories that are not tested empirically, through measurement or observation of the real world events contribute little or nothing to the body of knowledge of the discipline, in this case, language knowledge and skills acquisition. On the other hand, if the theory stimulates research then the research and the theory on which it is based will contribute to the present body of knowledge of the discipline.

All researches raise additional questions for further investigation. The research and the theory on which they are based lead to the development of other scientific theories from which new hypotheses can be drawn (Boaduo et al, 2011). Thus theories, if sound, assist in developing social hypotheses--and any other hypotheses in other fields of study--that can be used to develop new theories (Carr 1991: 4-52).

As indicated earlier, the functions of a theory are to explain, to guide research, to generate new body of knowledge and to guard practice. In this way, theory informs practice in three important dimensions (Hoy & Miskel 2001:1):

* It forms a frame of reference

* It provides a general model for analysis

* It guides reflective decision making

Theories, therefore, can be utilised by practitioners to guide, guard and improve professional practice.

One most significant characteristic of a theory is its usefulness to professional practitioners. A theory should provide an indication of a goal that is to be attained if the relationships of the theory are accurate in reality. Theories are not just principles or rules for practice; they also serve to stimulate further testing of reality (Boaduo & Quan-Baffour, 2011).

Theories can provide guidelines that can be used in the on-going process of improvement of social life. As the theories of language knowledge and acquisition are tested with research and are shown to be reliable, the profession will continue to grow and develop new and evolving approaches to its practice (Chinn & Jacobs 1983:200). For instance, social world relies heavily on organizational theory, which is a set of interrelated concepts, definitions and generalizations that systematically describes and explains patterns of regularities in the organizational life of the social world (Hoy & Miskel 2001:1-7).

Theories must be consistent with other validated theories, laws and principles and must leave open unanswered questions that need to be investigated further. Unless language theories build upon scientific findings that have been or can be validated, much confusion could occur in our social life.

The logic of theory is based on the underlying laws, previously validated knowledge and humanitarian values that are generally accepted as good and right (Antuban, 1963). Theories within the social world must be consistent with previously established knowledge. However, the tentative nature of theory continues to raise questions that challenge aspects of that knowledge that have not yet been challenged. In this way, different levels of theory are appropriate to serve different purposes (Boaduo et al, 2011). This brief theoretical stance of the need for theories has been provided to link the discussion logically. In the following paragraphs, a few of the numerous proverbs and idioms used by the Asante ethnic group of Ghana are selected for illustration to open up a vast catalogue of arena for research by African language studies students in higher institutions of learning.

Proverbs in the Daily Lives of the Asante Ethnic Group

Boaduo (2010) reiterates that according to the Asante ethnic group mythology, a very significant proverb--"[??]banyansafo[??] yebu no be na yenka n'asem"--literary translated means "A word to the wise is enough" is taken to mean that "One does not need to engage in lengthy discussion with a wise erson." The reason is that the Asantes believe that a wise person understands proverb or idiom impregnated with massive meaning, which conveys in-depth message (Akrofi, 1958; Christaller, 1989; Mensah, 1966).

In a typical use of a proverb like "Asem a ehia Asantefo[??] na Ntafo[??] degoro brekete" literary translated means "An issue which troubles the Asante people the non-Asante people muse and play brekete drum." Such proverb can be uttered in the midst of an argument with, say, my father about whether it matters that I get married when I am of age, which he may insist. The inference will be likened to the contrasting attitudes of the non-Asante people because the brekete drum is played during entertainment at dance and represents fun (Akrofi, 1958; Rattray, 1916). The generalization in this analogy is that different people have different attitude to issues that confront them.

Among the Asante ethnic group proverbs have utterance meanings and these utterance meanings are the conventions associated with words uttered in conversations, especially during deliberations of some sort. However, in the broadest sense of meaning, which has to do with understanding adequately is plain that proverbs do not mean only what they say but carry deeper message beyond mere meaning.

Multiplicity of Idioms with One Meaning

In this paragraph, the concept of death is used as illustration. When death occurs in a community among the Asante ethnic group, the message is sent idiomatically to escape the knowledge of, especially, children (Nketia, 1955). The idioms used to carry the message of a dead king, chief or queen mother is expressively differently from the ones used for the death of a commoner.

However, the expressions mean the same--death. When a king, a chief or a queen mother dies the message is sent with the idiomatic expressions like: "Nana k[??] ne kra akyiri" meaning "Nana's soul has returned to the ancestors (dead)"; "Odup[??]n atutu" meaning "The mighty tree has been uprooted or fallen (dead)"; "Nana atu kwan a ontuminsan" meaning "Nana has undertaken a journey of no return (dead)". Nana is used as a title for a king, chief or queen mother among the Asante ethnic group. However, the concept Nana has multiple meaning and can be used as a means of respect for the elderly (Daaku, 1974).

The death of a commoner is also expressed using a variety of idioms. The following are selected few for this discussion. "[??]k[??] ne kra akyiri" meaning "Someone has gone back to the ancestor (dead)", "Watwa n'ani ahwe dan" meaning "One has turned to face the wall (dead)", "Waka akonnwa no atoh[??]" meaning "One has turned the stool upside down (dead)". "Adepa bi afiri at[??] ab[??]" meaning "Something precious has fallen and broken into irreparable pieces (dead)". "[??]k[??] akuraa" meaning "Someone has gone to the countryside (dead)". "Waka nkyene agu" meaning "Someone has splashed the salt into the dust (dead)". "Watwa n'asuo" meaning "Someone has crossed over to the other side of the Great River (dead)". "[??]dae a wans[??]re" meaning "Someone did not wake up from sleep (dead)".

Some Selected Idioms for Introspection

Among the Asante ethnic group, any time an utterance is made, the assumption is that it should carry meaning and weight. In other words, it must be sensible. The common idiom in this explanation to qualify this assumption is "Aba w[??] asem no mu" (Kani, 1953: 1) literally means, "There is seed in what is said", that is "What is said is sensible and must be taken."

Normally in a situation when time is limited and one has to rush into action, the idiomatic expression usually used is "AbD apitie hweneano" (Kani, 1953:1) or "Me p[??]nk[??] repe ntem" literally means, "There has been not time to think about something or something is to be done hurriedly."

Traditionally, when men usually gather at a place in the village called "apataase" which in modern time is comparable to drinking pub where they share and discuss issues. Any time food is prepared and ready, a message is send to inform the men and the idiomatic expression is "Beka wano" or "Bete wo nsa ma" (Kani, 1953:6), literally means food is ready. The table 1 provides a few of the commonly used idiomatic expressions with their literary translations.

Asante idiom               Literary English explanation

1. Abcfra no akc           The child is lean (thin)
  ntammc
2. Abuo mmu wo             Whatever you do must fail
3. Agya ckwan da hc        The gossiper is coming (This is used
  na oreba no              to alert people during conversation)
4. Anya adwo               We have all lost it. No one won
5. Asase nkasa             Messages are not carried by
                             mother earth
6. Asuo no abuakc          The river is flooding
7. Befom                   Unintentional utterance
8. Beka me nsa akyi        Come and dine with me
9. Beka w'ano              Come and eat
10. Bu woake               Get ready and get out of here
  te mu si so
12. Dee wofire             Peace has returned after your
  ehcadwo                  departure
13. Dcmpere                This is said to express excessive
  ate atwa                   anger
14. Dwee asem no           Tell me the secret
  ho kyere me
15. ebc me bo              Everything is mine
16. efcm ho                This place is dirty
  agye mmorc
17. enye                   Don't involve me in this matter
  daa na yese daa

Asante idiom                      Source

1. Abcfra no akc           Kani, 1953: 1(8)
  ntammc
2. Abuo mmu wo             Kani, 1953: 1(14)
3. Agya  ckwan da hc       Kani, 1953: 3 (32)
  na oreba no
4. Anya adwo               Kani, 1953: 3(48)
5. Asase nkasa             Kani, 1953: 4(50)
6. Asuo no abuakc          Kani, 1953: 4(68)
7. Befom                   Kani. 1953:5(81)
8. Beka me nsa akyi        Kani, 1953: 6(85)
9. Beka w'ano              Kani, 1953: 6(86)
10. Bu woake               Kani, 1953: 6(90)
  te mu si so
12. Dee wofire             Kani, 1953: 6(96)
  ehcadwo
13. Dcmpere                Kani, 1953: 7(99)
  ate atwa
14. Dwee asem no           Kani, 1953: 7(102)
  ho kyere me
15. ebc me bo              Kani, 1953: 7(107)
16. efcm ho                Kani, 1953: 7(112)
  agye mmorc
17. enye                   Kani, 1953: 9(134)
  daa na yese daa

Source: Kani, 1953: Bonsafo Akan Kasa mu Kasapc. Longman Green Ltd.

Some Selected Proverbs for Introspection

Generally, Asante ethnic group speak in parables using a combination of idioms and proverbs. This is done for the reasons already alluded to. Usually, when dispute is to be settled or calamity befalls the community, proverbs are used extravagantly. A few have been selected and listed in table 2.

Asante Twi Proverb             Literary English translation

1. cbaa na                     A weak person may enable
  cwo cbarima                    a strong one to succeed

2. cyere (cbaa) na             It is a wife (woman) who best
  cnim ne kunu yam kcm           knows her husband's needs

3. Abaa da fie a yemma         If there is a way to prevent
  ckraman nkeka nnipa            trouble, we use it

4. Mmaa pe                     Women like a profitable
  cde kyiri                      relationship more than debt
  eka

5. Mmaa dodoc awaree           Too many obligations
  mu nni biribi se               makes one poor
  ohia

6. Baabi a cdc wc na           Where there is love
  asomdwoee wc                   there is peace

7. Baabi a yenom no,           We don't spoil a place
  yennware hc                    from which we benefit

8. cbaakofoc                   Be careful or Take care
  nnante anadwo

9. Ababaawa a cnnim nkwan      It is our weaknesses
  yc awaree ansc                 that let us down
  a, na efiri ne nkwan
  mmcne

10.cbakwasea na chwease        A foolish person
  mprenu                         disregards warning

11. Abanoma nsene cba pa       Blood is thicker than water

12. Bayerepa                   You can do good job
  nye noana                      with good material

13. Batabcne ye                Fruitless venture leads to
  animguasee                     shame

14. Wobenebene a, wohye        If you fortify yourself
                                 excessively, you burn

16. Bepc yeforo no             A difficult problem is
  nkye nkyen                     tackled with care in the
                                 best possible way

17. Ebi da bi so               Everyone depends on others

Asante Twi Proverb             Source

1. cbaa na                     Appiah et al, 2007: 15(67)
  cwocbarima

2. cyere (cbaa) na             Appiah et al, 2007: 15(66)
  cnim ne kunu yam kcm

3. Abaa da fie a yemma         Appiah et al, 2007: (14(30)
  ckraman nkeka nnipa

4. Mmaa pe                     Appiah et al, 2007: 17(111)
  cde kyiri
  eka

5. Mmaa dodoc awaree           Appiah et al, 2007: 17(106)
  mu nni biribi se
  ohia

6. Baabi a cdc wc na           Appiah et al, 2007: 18(119)
  asomdwoee wc

7. Baabi a yenom no,           Appiah et al, 2007: 17(123)
  yennware hc

8. cbaakofoc                   Appiah et al, 2007: 19(144)
  nnante anadwo

9. Ababaawa a cnnim nkwan      Appiah et al, 2007: 20(169)
  yc awaree ansc
  a, na efiri ne nkwan
  mmcne

10.cbakwasea na chwease        Appiah et al, 2007: 21(197)
  mprenu

11. Abanoma nsene cba pa       Appiah et al, 2007: 21(208)

12. Bayerepa                   Appiah et al, 2007: 23(253)
  nye noana

13. Batabcne ye                Appiah et al, 2007: 23(241)
  animguasee

14. Wobenebene a, wohye        Appiah et al, 2007: 26(307)

16. Bepc yeforo no             Appiah et al, 2007: 26(312)
  nkye nkyen

17. Ebi da bi so               Appiah et al, 2007: 29(369)

Source: Bu Me Be: Proverbs of the Akans.
Ayebia Clarke Limited. Oxfordshire, UK

A Discussion Question worth Answering

The reader of this article may want to know why the Asante ethnic group uses lots of proverbs and idioms in expressions (Akrofi, 1958; Antuban, 1963; Christaller, 1879). A brief explanation is that the Asante ethnic group cherish eloquence in language in terms of word usage as well as expression of utterances that do not make the meaning easily understood by the uninformed, especially children.

The belief is that secrets embedded in those expressions should be revealed only to the elderly and not to the uninitiated in terms of the message required to be carried to the listener. Because of this, if children are among elders when they are engaged in conversation, which they may not want to chase away, most of their utterances during the conversation are shrouded in proverbs and idioms to deprive the children from grasping the content of the conversation.

Conclusion

The brief exposition provided is an attempt to prompt African language students in higher institutions of learning in Africa and elsewhere as well as those linguistic specialists who are interested in African languages to know and advance the development of African languages for international usage. In this way, the misunderstanding and misinterpretation of works by foreign academics will be reduced to the minimum and help to reveal to the world the rich heritage still undiscovered in languages across the world, especially in Africa.

Any visitor to Ghana on arrival at the Accra International Airport is greeted with the word AKWAABA. This one word utterance means more than could be simply explained in a sentence. In simple literary meaning, it is like "WELCOME" in English, but carries other hidden meanings and implies that hospitality awaits the visitor in every community entered into in Ghana. This is just one of the many ways African languages can be made international for democracy, respectability and acceptability.

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Dr. Nana Adu-Pipim Boaduo FRC

Senior Lecturer: Faculty of Education, School of Continuing Professional Teacher Development, Walter Sisulu University, Mthatha Campus and Associate Researcher, Faculty of Economic and Management Sciences, Centre for Development Support, Free State University, Bloemfontein. South Africa

[email protected] or [email protected]