Introduction
1.1 Purpose Of The Study
The main purpose of this research is to closely and critical examine the use of imagery in Etsako proverbs. The use of imagery in Etsako proverbs is highly functional and therefore highly optionized in the imagery. Etsako proverbs are made solid and concrete through the use of imagery which tends to intensify the application and meaning of the proverbs.
1.2 Scope Of The Study
The study is divided into five chapters the first chapter is the introduction, background of the Etsako people and some literature review. The second chapter takes a look at concrete imagery in Etsako proverbs. The third chapter explores abstract imagery in Etsako proverbs. The forth chapter analyzes sensory imagery in Etsako proverbs and other literary devices. The fifth chapter is the summary of the essay and the evaluation of the significance of proverbs in Etsako community.
1.3 Research Methodology
In this research, imagery in Etsako proverbs will be recorded in its actual use and most of the information will be will be based on oral evidence because it will involved field work research and library research.
1.4 Social Cultural/Historical Background
The Social Cultural Organization of Etsako Community
According to Chief Felix odior, in an interview, he says that “the strength, unity and continuity of the socio-cultural set up of the people are built on the age grade system” (interview). The individual not only had his role fixed by the system, he is also a single but integral part of a complex whole. Ruing is a collective responsibility (interview).1
In an interview with Aluagbaya Imoso, he says that the social organization ranges from “Ape” − family, “Ede” − quarter, to the village council. According to Imoso, “Ape” − the family unit is the smallest unit in the social set up in Etsako. The man at the helm of affairs is known as “Erama” meaning father or head of the home. The “Erama” settles quarrels and dispute among the family, appeases the gods towards misfortune and prays for blessing and protection for his family.
Furthermore, Imoso says that the “Ede” consist of many families which constitute at extended family. The oldest man in the quarter is the “Erama − no Khua”. The Erama − no khua controls and makes final decisions in any quarters meeting. He is responsible for the welfare of the people in the quarter. He further says that the Erama − no khua organizes and pays the dowry on a wife to be married by any son in the quarter. He gives names to children born into the family.
Imoso says that Etsako community comprises of three clans (Etsako West, Etsako Central and Etsako East). All these quarters have their representatives in the village council with the Chief of the helm of affairs. Other members of this council include the “Ede n’ Edie” and the four oldest men in the village. He also says that the council performs both administrative and religious responsibilities of the village. It’s verdicts on any matter in the village is final. All matters that cannot be amicably solved at the quarter level are referred to the council for proper deliberation and judgment. Defaulter of law and orders are severely punished (interview).
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