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An Analytic Survey of the Roles of Animals in Siswati Proverbs

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An Analytic Survey of the Roles of Animals in Siswati Proverbs J Sociology Soc Anth, 8(1): 38-45 (2017) DOI: 10.1080/09766634.2017.1311717 An Analytic Survey of the Roles of Animals in Siswati Proverbs Jozi J. Thwala MER Mathivha Centre for African Languages, Art and Culture, University of Venda, P/Bag x5050 Thohoyandou 0950, South Africa E-mail: [email protected] KEYWORDS Degeneration. Enmity. Faithful. Fortune. Gratitude. Hardship. Hospitality ABSTRACT This is an analytic survey of Siswati proverbs that employ animals to bring about their meanings. The characteristics and functions of the animals play a role in the formation of the proverbs. This is a qualitative study on thematic explications and stylistic observations. The analysis looks at the thematic classification, form and functionalistic perspective of proverbs. The theme considers humanness, good disposition, conceit, uncertainty, hardship, enmity, good fortune, misfortune, threats and obstinacy. The proverbs are singled out from other oral literature aspects such as riddles, idioms, folktales and praises. This is because of proverbs’ unique characteristics of being rich in vocabulary, fixed, figurative, pithy and packed with wisdom of the ages. Proverbs are basic oral expressions of culture, social life, skills of verbal coercion effective means of communication and art of rational discourse. They enrich Siswati language because they are poetic in nature, loaded with symbols and metaphors. Their language is characterized by a wide use of figures of speech. INTRODUCTION cepted by all the members of a particular lan- guage community. Proverbs are statements intended to express Webster’s New World Dictionary (1980: 144) a generally accepted truth. Very often when defined proverb as: studying proverbs, the researchers do not pay A short saying in common used that strik- so much attention to the words in which the ingly express some supposed truth or familiar thought is couched. They only think of implied experience; adage; maxim; a person or thing meanings. By so doing, they miss out humour that has become commonly recognized as a type and light on the social life of the people which of specified characteristics by word. may otherwise be found in the proverbs. Most scholars regard proverbs as a summary Kasenene (1993: 30) contended that: of the experiences of the nation. However, these Siswati is extremely rich in proverbs which witty sayings chat and reflect the entire life and are used in everyday speech in different situa- its dynamics. Thus, they display human behav- tions. Proverbs are short and condensed stan- iour through the use of animals. Some proverbs dardised statements intended to comment on sit- are derived from folktales, beliefs, attitudes, emo- uations and containing the beliefs and the com- tions and the entire system of thoughts. monly accepted values of the society. The form a very important part of oral tradition in Swazi RESEARCH METHODOLOGY culture because they reveal the wisdom and ex- periences of ancestors which are expressed in a The qualitative methodology is employed witty and humorous way. Proverbs are common- because the researcher seeks the perceptions, ly accepted as expressions of some truth. ideas and responses of individuals. Babbie Guma (1967: 65) defined proverbs as follows: (2007) stated that qualitative methodology, al- A pithy sentence with a general bearing on lows the researcher to analyse human behav- life. It serves to express “some homely truth” iour in relation to his or her opinions, ideas and moral lesson in such an appropriate manner as interaction with the surroundings. He further to make one feel that no better words could indicated that qualitative research seeks answers have been used to describe the situation. by examining various social and cultural set- Mathumba (1988: 9) gave the following view tings. Consequently, a qualitative research is a on proverbs: feasible method to deeply understand unknown A concise stylised metaphorical sentence, subjects through its selected source. usually displaying peculiar formal features, Data collection includes both primary and expressing a common truth familiar to and ac- secondary sources. For primary sources, an THE ROLES OF ANIMALS IN SISWATI PROVERBS 39 unstructured interview is used. An interviewee Uyokomela elutsini njengentsetse. is requested to talk about a particular phenome- (You will get dry on the sharp stick like a non on proverbs and the researcher records the grasshopper) responses. Secondary sources are based on This is a dictum that is used as a threat that published books, journals, magazines, articles, a wasteful person ends up starving and remains and other sources on the research topic at vari- in critical situation. The word, intsetse (grass- ous levels. hopper) is used to qualify the saying. Makhan- ya (2006: 11) stated the following proverb: Depiction of Themes in Siswati Proverbs, Imbuti iphekwe netimphondvo tayo. Using Various Animals (The goat has been cooked with its horns) This catchphrase depicts ill-advised and ir- There are various themes that are depicted responsible act. When a goat is killed, it is skinned using animals’ characteristics, and functions in and the horns are removed before the commence- Siswati proverbs. The specific themes that are ment of cooking. Such imprudent venture depicts highlighted are following: hardship, moral de- senselessness. generation, conceit, uncertainty, misfortune, encouragement and fortune. Animals Used for Depicting Hardship The themes and meanings of Siswati prov- erbs refer us to the central purpose and objec- Inja igugudza ematsambo lamadzala (The tives of the study. The researcher refers to the dog is chewing old bones). This describes a spa- semantic exploration, thematic and functional tial setting of want especially a poor home. The classification of the Siswati proverbs. Proverbs people in the household cannot afford to slaugh- have a sole purpose which they serve; namely, ter a cow often. Therefore, their dogs must be to teach. Some modes of behavioural and con- satisfied with old bones. The saying may also be duct are embodied in folk sayings which serve used to refer to someone who revives old feuds the purpose of teaching the younger genera- that are regarded as have long been settled. tions and the old in the society. Animals that are Likati lilala etiko (The cat sleeps in the fire- used in proverbs play a major role in teaching place). Normally it is impossible for a cat to sleep and learning. They cover a wide scope and range on the hearth. When it does, it implies that the in language discourse. They extend over all ar- people have nothing to cook, and therefore, eas of a nation. Their didactic nature is evident make no fire. The saying describes people who to both formal and informal education. The use are starving. of animals promotes symbolism connotative Ufinya ngelulwimi njengenkhomo (He or she meanings and imagery. cleans his nostrils with the tongue like a cow). The teaching and learning significances de- When a beast wants to clean its nostrils, it velops the intellect and interest in art, culture uses its tongue. A person referred to in this man- and rhetoric skills. They instil the valuable tradi- ner is one who has a great want, who lacks even tions, knowledge and skills which are essential a rag to clean his nose with. Not only that, but for the development of the community. Ullman poverty seems to affect his mind as well, so that he (1983: 215) commented about animal metaphors sees nothing wrong with eating his own mucus. in addition to anthropomorphic and synesthetic His action reflects an unbearable situation. The metaphors when he said: preceding characteristics of dogs, cats and cattle Another large group of animal images are are used to depict hardships. Hardships are asso- transferred into the human sphere where they ciated with misery, misfortune and austerity. often acquire humorous, ironical, pejorative or even grotesque connotations. A human being Animals Used to Delineate Moral Degeneracy can be likened to an inexhaustible variety of animals. Ubopha inja netinkhuni (He ties up the dog The Swazi nation relied much on social and with firewood). This is an expression used of a cultural relevance of various animals. Conse- very stingy person. The only reason why a per- quently they developed definite ways of behav- son would tie up a dog with firewood would be iour and interactions towards them. Mthethwa so that the people may not go to the bush. This (2014: 192) gave this adage as an example on reflects selfishness and self-centredness on an animal: individual. 40 JOZI J. THWALA Ukhwela etikwendlu njengenja (He climbs is on those that use animals to portray pride in on top of the house like a dog). It is impossible various contexts. for a dog to climb to the top of a hut. It may be Timfene tihlekana tiphongo (The baboons used, for instance, when a young person be- laugh at each other’s foreheads). Baboons have haves badly towards his elders. It is a person bulging and bloated foreheads. A baboon can- who lacks respect, humaneness and good moral not see its own forehead. The meaning of the nature. proverb is that people tend to see faults, errors Inyatsi iyaweya umutsi (The buffalo derides and wrong doings to others and forget to con- the tree). A buffalo is strong animal but will not centrate on their own questionable actions, be- go about trying to uproot trees. The saying is haviours and characters. used of a lower rank person who despises those Umzondvo awutiva kunuka (The garden of higher rank. Usually it is used on people who bug is not aware of its own smell). The bug has lack discipline, moral values and good behaviour. a foul smell, but because that smell is part of it, it This is used for a thoroughly bad and unscrupu- is not aware of it. This means that a person will lous person, who has no respect for decency.
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