Traditional Oral Narrative Forms: Acts of Speech, Tongue Twisters, Riddles and Similitudes

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Introduction

This unit introduces you to other traditional oral narrative forms. These forms differ and assume significance from one ethnic group to another. They are presented in sentences/phrases. They are passed from one generation to the other through the word of mouth. They are used mainly to embellish speech, for entertainment and inculcation of societal values on the younger generation.

Riddles, proverbs and tongue twisters are rhetorical forms of oral narratives. They play important role in the speech act of the people in different traditional societies. They are used as ornaments of speech for effective and persuasive communication in the traditional society in the rhetorical education of the child, for entertainment and to promote fluency in speech. Participation in these narrative forms increases the personal repartee (the power give quick and arousing answer). It helps the participants to be witty.

Most Nigerian novelists, playwrights and poets make effective use of these oral narrative (speech act) forms, in their words.

3.1 Rhetorical Forms.

These are those forms that are closely connected with rhetoric or the act of speech in the traditional society. They include Tongue Twisters, riddles and proverbs and are used as ornaments of speech for effective and persuasive communication. The rhetorical forms of orallit in any Nigerian culture include these genres that are used in speech for persuasion or for more entertainment. This involves the skillful deployment of the resources of the language of a people for effective and persuasive communication.

3.1.1 Tongue Twister

Tongue Twisters in whatever language fulfill very important roles in the rhetorical education of the child. They help to promote fluency in speech. They do so by confronting the child with patterns of speech error in the language. It is expected that through constant confrontation with such patterns or errors in the language the child is expected to learn to overcome speech errors of this kind. He therefore grows up groomed linguistically to overcome slips of tongue. This is in recognition of the difficulties the slip of tongue can cause speech. In tongue twisters, a child is expected to repeat a set words or phrases as fast as possible and as many times as possible. In such games and practices s/he perfects his/her speech patterns and avoids or overcomes error in speech.

Tongue Twisters also present patterns of word play or pun as well as patterns of alliteration and assonance which make for sweetness in speech thereby making whatever one says memorable and enjoyable. Tongue twisters play very important roles in the education of the child, as it helps the child in the development of his/her communication skills. I will give two examples, one in vernacular (Igbo) and the other one in English.

1. Nwanyi na-akwa akwa, I na-akwa akwa na okuku yili akwa na-enu akwa akwal’akwa di na-enu akwa.

We see that the word ‘akwa’ is repeated nine times.

Nwanyi na-akwa

Akwa – cloth

I na-akwa akwa – crying

Okuku yili akwa – egg

Na-enu akwa – cloth

Akwal’akwa – sewn

Di na-enu akwa – bed

The literal translation is

The woman who sews/is sewing, are you crying that the hen laid an egg on top of the cloth you have sewn and placed on the bed.

2. I saw father Francis, frying four fresh fish for the few fresh fathers from Calabar.

3.1.2 Riddles

Riddle is also part of the rhetorical form of oral literature. Riddles are quizzes or enigmatic questions or descriptions wrapped up in a figurative language. Riddles consist of a complete system of verbal expression which encompass the major rhetorical expression used in the language of a particular people. In the traditional society, riddles involve two contestants either as individuals or groups. The first group poses the question and the other to give the answer. In Igboland, it starts with gwam gwam gwam – tell me, tell me, tell me. This is followed by tell me what… In this way, participation in riddles enables the child and or adult to increase his/her personal repertoire of traditional rhetorical devices. The materials of riddles are drawn for every area of reality in the world like the natural environment, aspects of the culture and practically from every realm of human life/experience. In this way, they help to expose the child to his environment by presenting various facts of experience in striking and memorable images. They help in the process of initiating the child into the culture of his own society. Some examples of riddles from Igbolanguage are:

Q: Tell me the plate washed by God that never dries (Language?)

A: Tongue

Q: Tell me two people walking under the rain; the rain beats one person but does not beat the other person

A: Pregnant women

3.1.3 Proverbs

Proverbs deal with all aspects of life. They are used to emphasize the words of the wise and are the stock in trade of old people, who use them to convey precise moral lessons, warnings and advice since they make a greater impact on the mind than ordinary discourse. The judicious use of proverbs is usually regarded as a sign of wit.

Proverbs are often “marked by terseness of expression, by a form different from that of ordinary speech and by a figurative mode of expression abounding in metaphor” . (Finnegan 399). They are picturesque, figurative and at the same time poetic in nature and these qualities differentiate them from the normal everyday speech or discourse.

A few examples of Nigerian proverbs from various tribes, which are translated into English, are given below:

1. Too much speed in wrestling is always followed by a bad fall.

2. If you do not provide for old age, you cannot expect old age to be good for you.

3. The ear that pays no heed to advice is usually cut off with the head.

4. A monkey broke the razor after shaving, not knowing that the hair would soon grow again.

5. A poor man’s hen is his cow

6. A short man hangs his bag where his hand can reach it.

7. A disobedient fowl obeys in a pot of soup.

8. Size is the legacy of the elephant.

The proverb occupies “a commanding position in the rhetorical arsenal of African cultures…. Proverbs constitute a dominant device, whether in everyday conversation or more serious, formal talk” (Finnegan 39). In Igbo culture, it is described as the palm oil with which words are eaten. They are in fact the most prevalent category of rhetorical devices in any oral tradition. Proverbs are wise sayings, observations of nature and of the cultural environment, comments on human relation and statements of law and custom wrapped up in memorable images by means of striking images. They serve as quotable quotes in various kinds of communicative events, be they story-telling, oratory or the performance of poetry. They also serve as formulae in various acts of communication in which they feature. They are particularly useful in oratory in which they constitute, alongside other similitudes, the major ingredients of speech.

Self Assessment Exercise.

Identify the rhetorical forms contained in the passage above from Chinua Achebe’s Things Fall Apart.

There was a wealthy man in Okonkwo’s village who had three huge barns, nine wives and thirty children. His name was Nwakibie and he had taken . the highest but one title which a man could take in the clan. It was for this man that Okonkwo worked to earn his first seed yams.

He took a pot of palm wine and a cock to Nwakibie. Two elderly neighbours were sent for, and Nwakibie's two grown up sons were also present in his obi. He presented a kolanut and an alligator pepper, which was passed round for all to see and then returned to him. He broke it, saying: ‘We shall all live. We pray for life, children, a good harvest and happiness. (1) You will have what is good for you and I will have what is good for me. (2) Let the kite perch and let the eagle perch too. If one says

no to the other, let his wing break’.

After the kolanut had been eaten Okonkwo brought his palm wine from the corner of the hut where it had been placed and stood it in the centre of the group. He addressed Nwakibie, calling him ‘Our father’.

‘Nna anyi’, he said. ‘I have brought you this little kola. As our people say,

a “man who pays respect to the great paves the way for his own greatness”. I have come to pay you my respects and also to ask a favour. But let us drink the wine first’.

Everybody thanked Okonkwo and the neighbours brought out their drinking horns from the goatskin bags they carried. Nwakibie brought down his own horn, which was fastened to the rafters. The younger of his sons, who was also the youngest man in the group, moved to the centre, raised the pot on his left knee and began to pour out the wine. The first cup went to Okonkwo, who must taste his wine before anyone else. Then the group drank, beginning with the eldest man. When everyone had drunk two or three horns, Nwakibie sent for his wives. Some of them were not at hone and only four came in.

‘Is Anasi not in?’ he asked them. They said she was coming. Anasi was the first wife and the others could not drink before her, and so they stood waiting.

Anasi was a middle-aged woman, tall and strongly built. There was authority in her bearing and she looked every inch the ruler of the women folk in a large and prosperous family. She wore the anklet of her husband’s titles, which the first wife alone could wear.

She walked up to her husband and accepted the horn from him. She then went down on one knee, drank a little and handed back the horn. She rose, called him by his name and went back to her hut. The other wives drank in the same day, in their proper order, and went away.

The men then continued their drinking and talking. Ogbuefi Idigo was talking about the palm wine taper, Obiako, who suddenly gave up his trade.

There must be something behind it,; he said, wiping the foam of wine from his moustache with the back of his left hand. ‘There must be a reason for it. A toad does not run in the daytime for nothing’.(Achebe)

4.0 Conclusion

The rhetorical forms are sayings that express fundamental truths of human life or experience in concrete or abstract terms. Their languages especially in the case of proverbs and riddles, are usually allusive, enigmatic, codified, graphic and vivid. They are used to embellish speeches and enhance effective and competent communication. An orator who skillfully employs the use of these forms is respected in the community. They help to enliven and enrich speeches. Tongue twisters, riddles and proverbs form the preparatory grounds and resources for oratorical arts. Tongue twister help in fluency, riddles provide images and encourage witticism while proverbs present images and ideas. Together, they all help the traditional orator to communicate in a beautiful and effective

manner.

5.0 Summary

In this unit, you have been exposed significantly to the detailed description, and articulation of the rhetorical form of oral literature. Some illustrations were used to make the meaning explicit and for easier understanding of these forms.

6.0 Tutor Marked Assignment

List any five each of tongue twisters, riddles or proverbs in your own culture, and translate in English language..

7.0 References/Further Reading

Finnegan, Ruth (1977) Oral Literature in Africa. Kenya: Oxford University Press.

Taiwo Oladele (1985). An Introduction to West African Literature. Kenya: Thomas Nelson.