1.1 Introduction
Language is an avenue through which cultures can be understood. Language and social reality are strictly tied together, hence language is said to be culturally transmitted (Heath, 2003). Communication in the society happens chiefly by means of language. However, the users of language, as social beings, communicate and use language within the context as society; society controls their access to the linguistic and communicative means. Pragmatic Analysis aims to make its users aware of and able to describe and deconstruct vectors and effects in texts and semiotic materials generally which might otherwise remain to wield power uncritiqued. In their respects, Pragmatic Analysis may be a kind of wake up cal, or consciousness, rising about the coercive or anti-demo criticizing effects of the discourses we live by. This project focuses on an attempt to carry out a Pragmatic Analysis of “The Lion and the Jewel”.
As a prelude to other parts of this study, this chapter will discuss the background upon which this study was initiated, the statement of problems that led to this study, the Aim and Objectives of the study. Others are Significance of the study, Scope of work, Research questions, Limitations of the Study and Definition of technical terms.
1.2 Background of Study
Language, being the most important means of communication, interaction and social integration among individuals in the society, needs to be preserved, sustained, and properly developed. Language, by definition, is said to be the human vocal noise or the arbitrary graphic representation of the noise, used systematically and conventionally by members of a speech community for the purpose of communication (Osisanwo 2003:1). This implies that changes in produce change in language because peoples‟ cultural orientation, attitude, belief, disposition, worldview and social value among others are reflected in their language (including proverbs). Proverbs are products of human experiences and mostly culture specific. They (proverbs) are concise in structure, often known by heart, loaded with philosophical meaning and passed from one generation to another.
The role of proverbs in societies where discourse is laced with assorted forms of proverbs for different communicative functions cannot be over emphasized. Proverb is one of the means through which the cultural background of a group of people could be known. It reveals a people’s historical development, worldview and attitude. Proverb is a special way by which social behaviour is controlled in order to ensure mutual intelligibility among the interlocutors. Proverbs provide hard hitting messages in a profound way rather than in a nasty or demoralizing manner. They pass very weighty messages in a mild or gentle way. The persuasive and highly philosophical nature of proverbs makes them a special means of communication in any discourse.
Proverbs softly appeal to the subconscious level of human reasoning because they symbolize the accepted code of behaviour in a society, by praising social virtues and condemning vices. They are the standard bearers and epitomes of what is right and wrong. Proverbs transcend the boundary of religion as even the people who have no attachment to any faith use proverbs from time to time.
At the initial stage, the medium of communication between the English men and the native was an English-based pidgin. Since the traders, missionaries and colonial administrators were not willing to learn the indigenous language(s), English had to be imposed and taught in order to train clerks, interpreters, stewards and messengers to help white men in administrative and domestic activities. It is therefore evident that the cornerstone of the British introduction of the teaching of English language was not based on evolution of a “standard” English but on the emergence of fairly communicative English. Therefore, right from the outset, there has been a basis for dialectal varieties in Nigeria spoken English.
As evident in the Nigerian context, when using language to communicate, some expressions are not considered rich except such expressions are buttressed with proverbs. These proverbs are rich with words of wisdom and they are passed across from generation to generation. Proverbs can be said to be succinct and pithy sayings in general use, expressing commonly held ideas and beliefs (Encyclopeadia Britannica, 2010).
Consequently, the use of English in Nigeria survived the departure of the colonial administrators as the official language. Now, several years after independence, English still survives and assumes a more important status in Nigeria. It is a medium of social and inter-ethnic communication. It is used as a medium of instruction in schools: primary, secondary and tertiary. There is no gainsaying that ultimately, a variant of English tagged Nigerian English has become an inevitable variety from one culture to another bringing about various English varieties/dialects. Thus, the English language has attained a dominant status in Nigeria such that it is arguable that the survival of the country largely depends on it as the language of unity, nationism and intra- and inter-ethnic communication.
Therefore, in Nigeria where the research was carried out, the activities that was conducted is to carry out a Pragmatic Analysis Nigerian of Nigerian Proverbs in Wole Soyinka's “The Lion and the Jewel”.
1.3 Aim and Objectives of Study
The aim of the study is to pragmatically analyze Nigerian of Nigerian Proverbs in Wole Soyinka's “The Lion and the Jewel”. In achieving this aim, the following specific objectives were laid out as follows:
- To examine how meaning is generated from the use of proverbs and beyond the level of general conversational meaning;
- To survey the importance of proverbs in Nigerian culture; and
- To determine whether Wole Soyinka's “The Lion and the Jewel” is relevant to the Nigerian society.
1.4 Research Questions
The study came up with research questions so as to be able to ascertain the above stated objectives. The specific research questions for the study are stated below as follows:
- Is Wole Soyinka's “The Lion and the Jewel” relevant to the Nigerian society?
- What is the importance of proverbs in Nigerian culture?
1.5 Significance/Justification of Study
In the best knowledge of the researcher as a theoretical construct has not been used in analyzing “The Lion and the Jewel”. Thus, the study is justifiable as it seeks to investigate the sociopolitical and cultural issues that are inherent in the text. It is also believed that this study will be an additional work in the scholarship of the study of Pragmatic Analysis, especially at the undergraduate level.
This study will be of immense benefit to other researchers who intend to know more on this study and can also be used by non-researchers to build more on their research work. This study contributes to knowledge and could serve as a guide for other study.
1.6 Scope of Study
The scope of the research is focused on the Pragmatic Analysis Nigerian of Nigerian Proverbs in Wole Soyinka's “The Lion and the Jewel”.
1.7 Limitations of the Study
During the course of this study, many things militated against its completion, some of which are:
- Time Constraint: The time frame given to accomplish this project was very short due to school academic calendar and it was carried out under pressure which made the researcher not to implement some necessary features.
- Research material: availability of research material is a major setback to the scope of the study.
- Frequent power failure: This made the researcher append more money on fuel to ensure sustainable power.
- Financial Constraint: Insufficient fund tends to impede the efficiency of the researcher in sourcing for the relevant materials, literature or information and in the process of data collection (internet, questionnaire and interview).
1.8 Research Methodology
In this research work, all Nigerian proverbs in the chosen text will constitute the body of data. However, to achieve comprehensibility and better understanding, various elements of pragmatics are not only pertinent but also required. Therefore, the data will be analyzed using the elements suitable such as speech act, context, presupposition, implicature, intention, inference and mutual contextual belief (MCB).
1.9 Wole Soyinka and a Synopsis of his “The Lion And The Jewel”
Wole Soyinka was born on 13th July 1934 at Abeokuta, Ogun State. After preparatory University studies in 1954 at Government College in Ibadan, he continued at the University of Leeds. During the six years spent in England, he was a dramaturgist at the Royal Court Theatre in London 1958-1959. In 1960, he was awarded a Rockefeller bursary and returned to Nigeria to study African Drama. At the same time, he taught drama and literature at various Universities in Ibadan, Lagos, and Ife, where, since 1975 he was appointed professor of comparative literature. In 1960, he founded theatre group, “The 1960 Masks” and in 1964, the “Orisun Theatre Company” through which he produced his own plays and performed as an actor. He has periodically been a visiting professor to the Universities of Cambridge, Sheffield, and Yule.
During the civil war in Nigeria, Soyinka appealed in an article for cease-fire. For this he was arrested in 1967, accused of conspiring with the Biafra rebels, and was held as a political prisoner for 22 months until 1969. Soyinka has published about 20 works: drama, prose and poetry. His writing is based on the methodology of his own tribe- the Yoruba- with Ogun, the god of iron and war, at the centre. He wrote his first plays during his time in London, The Stomp Dwellers and The Lion and the Jewel (a night comedy), which were performed at Ibadan in 1958 and1959 and were published in 1963.
The play, The Lion and the Jewel is set in the village of Ilujinle. Lakunle catches a glimpse of Sidi carrying a pail on her head, and rushes out of the classroom to seize the pail. He tries to emulate European notion of courtesy by relieving Sidi of her burden, though carrying water is traditionally a woman’s task. When Lakunle proposes to Sidi, he is quoting words he has read in popular English books about marriage, with his pretentious metaphors being answered by Sidi’s pithy proverbs.
The heightened when Sidi says she wants a bride-price. She insists on this because of the tradition which will prove her value in the eyes of the village. The girls come to tell Sidi about the magazine which contains her images and that of Baroka, the Bale of Ilujinle. Photographs of Sidi have pride of place, on the cover and centre spread, whilst the village bale, has only a small corner inside. Sidi realizes the power of her beauty, placing her above the leader of her people.
Baroka was once a powerful warrior. He has lived a long life and acquired many concubines. Now he wants Sidi and sends his head wife, Sadiku, to propose to her. This is common in many cultures for men to use elderly women as intermediary to solicit a new bride. Sidi is not interested since he is an old man, and with arrogance of youthful pride, rebukes his advances. But Baroka is a wily old fox, not so easily brushed aside. He is determined to have Sidi, and hatches a plan to seduce her. Sidi falls for Baroka’s seduction and finally gets married to Baroka.
