MAKERERE UNIVERSITY

COLLEGE OF HUMANITIES AND SOCIAL SCIENCES DEPARTMENT OF LITERATURE

FAMILY VALUES IN THE SAMIA PROVERBS OF EASTERN UGANDA

BY

ASERE WINNIE 17/U/2978/EVE

A RESEARCH DISSERTATION SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENT FOR THE AWARD OF THE BACHELOR'S DEGREE OF ARTS WITH EDUCATION AT MAKERERE UNIVERSITY

7/12/2020

1

i

ii

DEDICATION

I dedicated this book to my beloved parents, Mr. Etyang Erisam and Mrs. Achalat Betty for their tireless support in my education.

iii

ACKNOWLEDGEMENT

I would like to thank everyone for the support they granted to me in pursuit of this work. I am grateful to have been part of Makerere University. It has made me make friends from different regions. My friends from the kindreds group you played a great role in my stay at Makerere University. I am indebted to my supervisor Prof. Abasi Kiyimba for the guidance in pursuit of this work. I extend my sincere gratitude to my family members for sacrificing to make me reach this level not forgetting the of literature 2017/2018. To my close friends with whom we have shared the struggle in the three years especially; kiiza Fatuma, Munanu Donald, Mwesigwa Joel Ntokolo, Mulonde Joy Najjembe Wegoyi Jafal, Kipsiro Paul and Natunga Patrick, Elaete Sarah.

iv

TABLE OF CONTENTS

DECLARATION...... Error! Bookmark not defined. APPROVAL ...... Error! Bookmark not defined. DEDICATION ...... iii ACKNOWLEDGEMENT ...... iv TABLE OF CONTENTS ...... v INTRODUCTION AND BACKGROUND ...... 1 BACKGROUND OF THE STUDY ...... 1 THE SAMIA ...... 2 RESEARCH PROBLEM ...... 3 RESEARCH QUESTION ...... 4 OBJECTIVES ...... 4 SIGNIFICANCE OF THE STUDY ...... 4 JUSTIFICATION OF THE STUDY...... 4 SCOPE OF THE STUDY...... 5 RESEARCH METHODOLOGY...... 6 Introduction...... 6 Research design...... 6 Sources of data...... 6 Tools used for data collection...... 6 Observation...... 7 Transcription ...... 7 Methods of data analysis...... 7 Translation ...... 7 Selection...... 8 Editing...... 8 Linguistic analysis...... 8 Ethical issues ...... 8 THE PROBLEMS ENCOUNTERED DURING THE STUDY...... 8

v

Contextual Problems...... 8 Orthographical Problems...... 9 Nature ...... 9 Time ...... 9 Financial problems...... 9 CHAPTER 2: REVIEW OF RELATED LITERATURE...... 10 2.1 Introduction...... 10 2.2 Literature Review...... 10 2.3 Conclusion ...... 14 CHAPTER THREE ...... 15 Data Analysis ...... 15 3.1 Introduction ...... 15 3.2 Proverbs that enco urage working...... 15 3.3 Proverbs that encourage Respect...... 17 3.4 Proverbs that encourage sharing ...... 19 3.5 Proverbs that bring about patience ...... 21 3.6 Conclusion ...... 22 CHAPTER FOUR ...... 23 CONCLUSIONS AND RECOMMENDATIONS ...... 23 4.1 Introduction ...... 23 4.2 Recommendations ...... 23 References ...... 26 APPENDIX 1: The collected Proverbs...... 28 WORKING ...... 28 RESPECT FOR ELDERS ...... 29 SHARING WHAT WE HAVE WITH OTHERS ...... 29 PATIENCE ...... 31 APPENDIX TWO:Informat ...... 32

vi

vii

INTRODUCTION AND BACKGROUND

This study looks at how different family values are embedded in Samia Proverbs. Therefore, this section will give a brief basis of the study for instance the background, definition of the key terms in the study, problem statement, Research questions, Objectives, Significance of the study. In Kenya year book 2018,Taban Lioyong, Owuor Anyumbo and Ngugi Wa'Thiongo define Proverbs as, "terse pithy statements full of folk wisdom and they are classified by social function since they are inextricably linked to conversation and speech, Therefore, proverbs are characterised by speaking. Family values are sometimes refered to as familial values which are cultural or traditional that pertain to the family's structure, function, roles, beliefs, attitudes and ideas.

In that case, the oral literature of the Samia communicates to it's societal members using proverbs which is the major aspect in the study to passion on different family values. Basing at Barasa Samuel's research of Images of Disability in Samia Oral Literature, he says that, "The composition and craftsmanship of oral literature is always very artistic and requires inexorable wit". Therefore, the knowledge in proverbs is very important in communicating its message and these proverbs are used by elders, artists and elders to address different family values like Religion, interaction, morals and education hence used to entertain the audience.

BACKGROUND OF THE STUDY

The focus of the study of the family values will base on the Samia proverbs. Oral Literature it's self helps one to reflect on the mirror of a society. Therefore, in African Oral Literature for school, Nandwa and Bukenya define it as, The utterances whether spoken, recited or sung whose composition and performances exhibit to an appreciable degree, artistic characteristics of accurate observation, vivid imagination and lngeneous Expression" which is done in Samia Oral Literature since it's all about creativity in what one speaks. Oral literature in Africa, Ruth Finnegan asserts that oral literature is by definition dependent on the performer who formulates it in words on a specific occasion; Therefore, one can never predict what the speaker is going to say since it's embedded with style.

1

THE SAMIA

Samia is about language spoken by Abasamia of Eastern Uganda and Western Kenya of Busia District. Basing on the Report line of the baseline survey Busia District it say, Busia District has mainly two Ethnic groups which include, the Samia and Bagwe.It has about ten sub-counties. Samia-Bugwe North has, Bulumbi, Busitema, Dabani and Buteba that is shared with the itesots. Samia -South has Buhehe, Lunyo, Masaba, Masafu, Masinya, Lumino. In the history of the border relations between the people of Uganda and Kenya, Geoffrey Kwamusi says that prior to 1902 creation of the Uganda Kenya border, the Abasamia of the two countries lived in a single Ethnic territory known as Samia. The Samia are composed of several clans where each person belongs to the father's clan therefore, one is not supposed to marry from the mother's clan .These include, Abatabona, Abalundu, Abachaki, Abatala, Abayosi,Abahumua,Abahulo among others. The text,"Samia" by Oliver Wandera. It says Oral Literature of the Samia that is to say the various ceremonies which include (obugole/obweya) funeral (amasika) generative ancestors (ebikuda mukutu) and wrestling. They also instruments like "Engalabe" that is covered at one end with the skin of a monitor lizard,Aflute called Owaro, Eboodi and Esikudi . Eboodi and Owaro are love dances below are the images from showing their dress code during the dance.

Eboodi dress code from youtube

2

Owaro dress code from Wikipedia The SAMIA diet consists of cassava bread made of sorghum or millet, often mixed with fermented cassava called Obusuma. The food is eaten with Vegetables, meat, or chicken. In the same text, Wandera says that Samia speaking people are known to be very clever often refer to them as," Obusuma Ne'Ngeni Bicha Speed" meaning brown stiff porridge and fish roll down the throat very fast. Their economic activities include, fishing from lake Victoria, crop farming (ovulimi) animal rearing (ovutuki) and trading. The Samia have a diversity of oral literature like proverbs (engaado), Riddles (eminanye), fables, folksongs like Eboodi among others that are used to emulate their family values

RESEARCH PROBLEM

Different researches have been made on Samia Proverbs however, they only based on the importance, meaning, translation of the proverbs. Therefore, the aspect of family values embedded in these proverbs has been left out by many research scholars.In that matter, I intend to highlight the different family values in Samia proverbs .

3

RESEARCH QUESTION

(a (What contributions do the proverbs make in highlighting family values among the Samia

OBJECTIVES

To collect and translate proverbs of the Samia about family values To analyse the proverbs in order to understand how they demonstrate the different family values Conclusion and recommendations about the utilisation of the proverbs in Education and guidance

SIGNIFICANCE OF THE STUDY

The research aims at analysing the family values in the Samia proverbs and viewing whether these family values are being applied in the contemporary society in guiding the young generation and attention will placed at where, when are these Proverbs used in inculcating values. The outcome of this research should be able help the current generation to differentiate the different family values used in Samia proverbs hence emulating culture in Busia district.

JUSTIFICATION OF THE STUDY.

The study is important because the message embedded in the Samia proverbs is fading due to modernization. The young generation in society have gone ahead to abuse these teachings because they miss out the value in them.

The arising movement of people from their home areas to Kampala, abroad or migration to different places in such for better life .This has made them lose their culture in areas to do with naming, dressing, respect hence adopting the new culture at the end of everything they suffer from hybridity (in-betweeness) where one can no longer belong to the norms of their culture or the new one.For example, Obi in Nolonger at Ease by Chinua Achebe. These individuals look at the use of Proverbs to be barbaric and outdated, the value in these

4

Proverbs is lightly looked at as a waste of time. This makes them deviate from their own culture to the western culture in terms of speaking that is to say they use English, ways of eating , lack of respect for elders like standing while greeting therefore this is not in line with African culture a case in point in, Song of Lawino and song Ocol, Okot uses Lawino to satirise those who adopted the Western culture she describes western. In page (61),Lawino says,"The white man's stoves are good for cooking white men's food: for cooking the tasteless meat of cows that were killed many years ago and left in the ice to for! For trying an egg which when ready is slimy like mucu" this is Paramount in the African culture. Further more, she describes her pride, "I am proud of the hair with which I was born and as no white woman wishes to do her hair like mine"this makes me have an image of a true African woman unlike the modern women who are refered to as the, "Clementine" in the text.

Further, the division of families has led to the fading out of the Oral tradition of the Samia Proverbs in specific. This division is brought about by the prevailing evolution of nuclear family where people isolate themselves from the clan as compared to an extended family that encourages socialization, sharing.

The people responsible for carrying out this exercise have given it a deaf ear these include; grandparents, mothers, fathers, aunties, uncles, teachers. This has made the generation to grow up lacking basics of family values in these Proverbs. Therefore, the study seeks to find other means of availing these values to the young generation it could be media, church, schools among others.

SCOPE OF THE STUDY.

The study was carried out in Busia District Eastern Uganda among the Samia. It basically looked at the Samia proverbs of family values. The definition of these values are working, patience, respect for elders and sharing with others since most people have always remained studying a proverb at the surface level hence forgetting the value embedded in it.

5

RESEARCH METHODOLOGY.

Introduction.

This section gives an overview of how the research was carried out. This research was carried out in Busia District, library, tools used in data collection, methods and how the data was analysed, ethical considerations, problems encountered during the study and how the researcher overcame them.

Research design.

The research was basically qualitative that it ought to give details about family values embedded in the Lusamya Lughwe Proverbs and how they are used, the message in them. Close reading of the related literature about family values was key and therefore it has been acknowledged.

Sources of data.

The data was collected from the primary source since the researcher wanted freshness in the work. This included purposeful sampling that guided the researcher to get the resource person and therefore face to face interaction was more reliable.

Secondary source also contributed to this research. Intensive reading from the library and online work from a number of related literature like, images of disability in the lusamya lughwe Proverbs, translations and texts about African literature. This helped the researcher to gather information adequately. The information was later interpreted, translated and analysed critically. The reviewed literatures have been provided in the next chapter.

Tools used for data collection.

The researcher used a pen, phone recorder, note book. These tools helped in record any information related to the topic and later sorted.

Face to face interview. The interviews involved having an interaction of about an hour discussing about the Samia

6

Proverbs ,how they are used, where and why .The method didn't just apply anywhere but with a knowledgeable person about the culture and its values. Improvisation was applied where an implied audience was used because most people were out for work and recording, photography was done for purposes of evidence.

Observation.

Controlled observation was used where the researcher had questions in mind that made her control time in the study and circumstances of the study. A case in point, during the interview she went an extra mind of observing the facial expressions, gestures of the interviewsee at a time when he was mentioning and explaining the Proverbs. She was able to tell when, where and why specific proverbs are used, for instance during work, sharing with others, patience. The tone that was used by the interviewee called for her attention. It could be a warning, create emphasis. This eased the researchers work of sorting and analysing data.

Transcription

This method helped in the provision of written, spoken words that is to say, date and time, context setting, record of content, audio file hence enabling the researcher to easily translate from Lusamya to English.

Methods of data analysis.

In the study of Proverbs about family values, The used descriptive method of data analysis where the information was orally gathered in Lusamya and after translated to English. The data collected was translated, selected, edited, linguistically analysed, situations in which it's used and challenges encountered as seen in the procedures below.

Translation

The information was gathered in Lusamya and some little English hence enabling those that do not understand Lusamya to get an overview of the topic.

7

Selection.

The data was categorised into sub-topics that is to say working, respect for elders, sharing and patience. This guided the researcher on taking the most essential information and for better understanding to the readers.

Editing.

This method involved looking at the content, layout of the work in areas to do with the date. A dictionary was used for spelling guidance hence guiding mthe researcher on the most relevant information and therefore, weeding out the irrelevant information.

Linguistic analysis.

This method based on finding solutions to the words that don't have an equivalent in English and therefore, they were left in their local language for example,"Abasuku".

Ethical issues

The interviewee was well informed about the culture, topic and purpose of the study. The researcher informed him that the research was intended for academics, promote culture and keep the records in writing. The interviewee was well acquainted with confidentiality in that the information being provided was fresh

THE PROBLEMS ENCOUNTERED DURING THE STUDY

The research was a hard task since the researcher encountered a number of problems as seen below.

Contextual Problems.

The Proverbs were told to the researcher out of context. She expected to have an audience listening or being taught these Proverbs but it was not provided to due to wrong timing hence improvising an implied audience.

8

Orthographical Problems.

The orthography of the lusamya Proverbs was difficult for me as a researcher. This is because the Samia have different dialects for example, the Bagwe Bahehe. The interviwer had to spare time to explain the changes in the orthography using words like," Okhula" the "k" is used because of the sharpness in the throat that samias use in their pronunciation. This proofed a challenge whenever writing words of "kh”.

Nature

The onomatopoeic nature of some lusamya words like,"bbugu bbugu" Was another problem. This proverb proved a problem in the process of trying to understand the intonation in them and it was very hard for make a better translation.

Time

The researcher had to forego lectures in move for data collection. The journey to Busia was tideous and when the researher reached in Busia people had gone to work besides rain fell almost the whole day hence inconveniencing the work.

Financial problems.

The researcher had a lot of issues in financing this project. The interviewee was unwilling to give information not until she had to give him some money before he would avail her the information. The challenges were met for the case of the interviewee the researher was able to persuade and tell him that the research would uplift their culture to other cultures and the little fund was effectively utilized. In conclusion, the process of data collection was challenging since the researcher was carrying out a study that many scholars had ignored however, the process was successfully done.

9

CHAPTER 2: REVIEW OF RELATED LITERATURE.

2.1 Introduction.

This chapter centers on scholarly articles that have been written about proverbs, thus its values in society given the roles it plays. It focuses on each article’s interpretation of information and creates a connection with the objectives of the study.

2.2 Literature Review

According to Adamo (2015), the function of proverbs in Israelite community which he referred to as Old Testament and Yoruba in this case, African proverbs are to advice, encourage, reproach and elucidate important facts. The main purpose is to understand life and make it easy for living. He further asserts that proverbs are intended for the purpose of having good relationships with people and God. He does this by comparing two contexts thus the Israelite tradition and Yoruba traditional use of proverbs. In his study, Adamo seems to suggest that the functions of proverbs are conventional, in other words, it holds the same function irrespective of the society. Whereas Adamo compares the two contexts in terms of their use of proverbs as means of upholding societal value, his study ignores the aspect of family life which is key to any given society. He is too general such that he does not specify the functions of proverbs to a specific components in society for instance family. As a result, my study seeks to address this phenomenon.

George (2013) argues that, proverbs communicate about the power of eldership and ancestralism in the African social culture, also refill the complexity of African thought found in cultural idioms about social identities spiritualties, communities and politics. He also agrees to the fact that the knowledge of proverbs is passed on from generation to generation and that they are dynamic in responding to the changing times. He further argues that proverbs educate mostly the youths. He uses the comparative approach to the study of African proverbs focusing on two communities: Kiembu in Kenya and Igbo in Nigeria while highlighting the points of convergence and divergence in the two cultural knowledge systems. Whereas he looks at the traditions of the Kiembu and even in Nigeria, my study focuses on the Samia tribe of Uganda along the same lane of proverbial values.

10

Dipio (2018) points out that, many proverbs focus on women than men. She asserts that life and culture are organized around the mother who is prized highest of the categories of womanhood: one who represents the ‘gift economy’ in other words, that proverbs portray her as a gift to the family and to community at large thus associated with things that enhance and add quality to life. In her article, Dipio perceives proverbs about family life as particularly focused on women not men that’s why she presents the Kiganda proverbs about a wife, a woman, a grandmother and mother-in-law. She considers women as key to every proverb in all spheres of life. Given the stereotype she portrays, my study has no bias about the content of proverbs in terms of gender, age, or sex because each of this entities are complementary when it comes to family issues. In fact I consider family as a unit, thus the content proverbs enrich morality and acceptance in it as a whole of a society.

According to Syzdyjkov (2013), proverbs and sayings are a part of culture of the people and always have been and remain relevant despite the development of economy and technology progress. He asserts that proverbs and sayings are a characteristic of people in a given community. He does this through contrasting proverbs in English language and Kazakh who have same content but different way of expression. He suggests that proverbs have the same value but the History, Language, and the context dictates its way of expression. That is why in my study, the Samia proverbs are stated and later translated in English with the consent of not altering the content as far as family values are concerned.

According to Wambui (2013), proverbs if applied during peace talks and during the day to day interactions between people in homes, clans and villages, political parties, parliaments, governing boards, and cabinets, national, and multinational organizations, there would certainly be an impact hence making our race more human under the current world order. In other words, her study appeals to different avenues of life where we embrace the value of proverbs for the sake attaining social order in the world. Whereas she suggests that we incorporate proverbs in day to day life, this study follows the same by adopting one of the societal aspects (family) such that the value of proverbs in terms of family upbringing makes meaning.

11

Ademowo and Opeyemi (2014) argue that, the use of proverbs should be encouraged and as such, producers of culture must endavour to embrace the pedagogical aspects of proverbs in the day to day life of young and old Africans. As a result, they studied Yoruba proverbs and suggest that if concerted methods are made to entrench effective pragmatic teaching and learning of proverbs in homes and schools across all levels, they would be veritable ingredients and instruments in quenching our thirst for quality, people centered development. As the two suggest that proverbs be part of home and school teachings, my study assumes the already existing roles of the former particularly in terms of hard work, respect and above all family well-being.

Allimas (2019) makes a collection of 100 Lusoga proverbs and wise saying. According to him, his intention was to eradicate language barriers amongst the locals in order to read and write Lusoga proverbs appropriately in their own dialects. Alimas does this by translating the 100 Lusoga proverbs in Kiswahili. French, English as well pointing out its meaning the parallelism with the bible. By doing this, he makes effort to clarify ambiguities that may be posed by the translation into languages which is absolutely amazing. However, his study does not contextualize this proverbs. I mean the roles it plays in the community spheres are not stipulated that is why this study seeks to cover up this aspect of considering the roles it plays in terms of family values.

According to Azizollah, et.al (2010), proverbs are interesting, important and complex because of various views of analyzing them. Views of analyzing proverbs range from personal, formal, religious, literary, practical, cultural and cognitive, each with a different goal and technique. He further asserts that proverbs have been and remain most powerful and effective instruments for transition of culture, social mobility, manners and ideas of people from one generation to another. In this article, they simply consider the different viewpoints in order to make meaning in a given culture. Due to that, the article leaves out the distinct roles of proverbs in terms of education towards a given community which is at the center of this study. According to Steve Kquoti (2013), proverbs embody deep symbolic and social cultural values,

12 he further stipulates that in order to preserve the traditions of a given community, there is need to frequently create and introduce new innovative images from proverbs, wise sayings, and the life stories of the people into the social cultural systems to help discover, create, and promote the many aspects of visual literacy and learning with the modern society. He uses the qualitative approach to study the symbolic representation and the social cultural significance of the Akan proverbs in Ghana. While he looks at the significance of symbols within the proverbs. My study simply centers on the roles of the Samia proverbs in upholding family life and responsibility.

Finnegan (2012) in her book "Oral literature in Africa" asserts that oral literature is by definition dependent on a specific occasion. This means that the performer must have prior knowledge of the occasion before performing. She says that Proverbs which is evident in the speech of who are regarded as accomplished speakers or poets hence making it a technique of verbal expression. This is application in the oral literature of Samia because Proverbs play a great role in instilling family values .The Samia orators pay attention to the occasion it could be a marriage ceremony, working. However, Finnegan only pays attention to the general idea and the specifics, like purpose of the performance/significance, audience that are considered in samia oral literature are ignored I would like to add more light one this as far as family values are concerned.

Achebe. C.(1958) in his book, "Things Fall Apart" Okoye says that," Having spoken plainly so far, Okoye said the next half a dozen sentences in proverbs. Among the Ibo the art of conversation is regarded very highly, and proverbs are the palm-oil with which words are eaten Page 5. This shows the value of Proverbs in their culture for example, the morals of Proverbs in their culture and it is said that for a conversation to be successful, it must be dressed with proverbs. The use of Proverbs in Things Fall Apart provides an elaborate example of cultural elements that aid in upbringing of the young generation, way of inculcating values, beliefs and expectations into the minds of the young. In response to this, I agree with Achebe just like it's practised in the Samia culture where proverbs are used by elders during conversation spice up their communication and these proverbs are practised by

13 people of all ages. However, more light is needed on areas to do with respect, patience which will be reflected in my data analysis.

According to Willie Van Heerden (2013), the fascinating proverbs of the African people are one of the treasures a bountiful God has distributed among them. He notes that there is a close relationship between the African proverbs and the sayings in the scriptures of the Christians where by a good practice of making sense out of such proverbs becomes realistic if people study and teach the bible. In his study, Willie considers the use of African proverbs through interaction between African culture and the Christian faith. Whereas he looks at the interaction of the two sources of proverbs, my study considers only one aspect of African culture (Samia tradition) and how the proverbs are used to emphasize the role of family in a community.

2.3 Conclusion

The chapter has presented studies that have been done about the role of proverbs in societies which has also been linked with the objectives of the study. The next chapter is guided by this scholarly reviews since the gaps in each of them are addressed. This is done by discussing the findings in line with the aim of reaching a consensus with the already existing literature on proverbs and most of all, addressing the left out knowledge through a case study of Samia proverbs and their role in enforcing family values such as hard work, respect, and patience among others in a community.

I

14

CHAPTER THREE

Data Analysis

3.1 Introduction

This chapter required me to break down the data collected in relation to the topic so as to bring out what is to be achieved as far as family values are concerned .I divided the data according to the sub topics that is to say; hard work, respect, sharing and patience.

Wikipedia the free encyclopedia, defines family values as the moral and ethical principles traditionally upheld and passed on within a family, as honesty, loyalty, industry and faith or values held to be traditionally taught or reinforced within a family ,such as those of high moral standards and discipline. These family values include working, patience, sharing with others and respect for elders.

3.2 Proverbs that encourage working

In the proverb okudimbisa kumulinda, This proverb brings about hard work in that it stresses about the lazy ones who in most cases think that time is waiting for them that is to say, they do things not putting time into consideration. In this proverb, hard work is hinted about in a way that no matter how lazy one is, they will have to complete whatever they have started because since it's said that man eats where he works so if you do not put in more effort to do what is expected of you, you may end up losing out bearing in mind that in a family, there are some instances where some members tend to make others exploited just because of their laziness so the proverb above gives tasks to those who are fast as far as working is concerned to leave the lazy ones who may think that work is a burden to them. In other words, it emphasizes on one being fast and working towards accomplishing any task given to them.

In the proverb, "Endya birime siyimanya munyaakhano kwomwene ndalo" emphasizes on the fact that those who wait for the fruits are really at the advantage of those who work. In this, family values are brought about in a way that as a family, there should be collective work so as to avoid other people from being exploited while others wait for the file fruits of a few people. In this proverb, hard work comes in that all people should work for a common goal in

15 order to enjoy the portion.

In the proverb,"Siraka mirimo afwa engisa talks about those people who minimise small tasks forgeting that it is through the small things we do that lead us to the next step. Therefore, every opportunity that comes our way should be valued and therefore those who devalue it suffer great poverty in that most cases the desire to have white collar jobs and yet the only opportunity can be starting with what is available. In this people loose out on that task may be because of their attitude. This calls for one to always value the opportunity at hand to avoid being job seekers . It could be a humble beginning that lays a foundation for your success.

The proverb,"abadidikhani nikubooba baliira musangaalo" brings about hard work in that it motivates individuals in a way that those who struggle to strive in the name of achieving success will enjoy in future. It encourages one not to give up in case they see that the situation is tough because nothing comes on silver plate so one should follow and those who are ready enjoying their hard work should motivate others to preserve in times of trial since nothing is obtained free of charge. Laziness and idleness should be treated as a vice in a community. This promotes hard work thus doing way with laziness because no family in real sense can stand when all people are lazy since in the end they all need to eat from the fruits of hard work no matter the situation.

The proverb,"omwekholererwa sikukhinda" brings about hard work in a way that since one has many programmes to accomplish depending on the time table, they will have to start their duties as early as possible and as a family there should be need to organize for first things first and ensure that they started duties early to ensure the smooth flow of activities such that one can have time to rest and time to work depending on how they organise their day to day activities and the time they start them.

The proverb," madete kabiri keeta enda" emphasises much about the importance of unity as far as work is concerned in that one should put in mind that he/she should have helpers because we need one another. This encourages us to choose the right people to work so as to

16 accomplish a task on time. This shows that when many hardworking people are put together, the results are always exceptional and a lot is achieved. This is seen where twenty acres of land having millet is harvested in one day because of unity in a community. Therefore, this proverb teaches us that a lot is achieved when we work as a group since a louse cannot be killed using finger nail but it for two fingers.

Abadirira alala bayingira lwangu, This proverb emphasizes on the fact that during work unity is key because in most cases a task that is done together makes it easier when people come together to work on it . Just like the teeth that are together bite and chew the meat perfectly hence when people are many in a harvest or any other task in a community work can easily done unlike when are few .

3.3 Proverbs that encourage Respect.

The proverb that says,"otatya nyina khaba what's nyina wowaasye' clearly relates to fact that charity begins at home. This tells us that, if you do not respect your own mother, how come that you will respect other people's mother or parents. This informs us that the upbringing of a child communicates a lot in aspects of socialization with the people in a community. This calls for morality in children for an upright family. The children who are morally unbehaved will always expose their vice to the elders, for example a child can bypasses an elder person without greetings.

In the proverb,"enjaali chiberesana" respect is brought about in away that when we respect others, they will always give the respect to us. This is a two way aspect of life in that we wish others what we want to be done to us this achieving respect. This is seen when one grows in a family where they have been told to respect their elders, they will grow with same habit wherever they go and this will be determined in that their good character will make them public figures because one earns respect from others depending on the way they behave in the public and toward others and what they do. We take a case in point that however much one is small and has the respect for others, their ideas too will be respected.

17

The proverb,"okhula natya ambabaasi(ekhab)" clearly explains what is required of a child in a home in that parents should equip their children with the ability to respect not only them but other elders because every elderly person is a parent and deserves respect .The child who doesn't obey their parents always lives people with a questionable mind about kind of a child and person will you make in a community. A child who gives a high magnitude of respect to the parents and elders at Large, they will wish him/her well and this is how blessings are received because when you grow up giving people due respect, no one can curse you for that. This proverb calls the young generation to always afford respect to their parents and failure to do that then it should be treated as a vice.

The proverb,"ekhasi khaba siyikulanira sawo" explains the fact that those from the same origin cannot betray one another and this is based on the fact that no one can wish their own relative bad. This brings, about the need for us to put in consideration that blood is thicker than water and it is family first before other things come in. This reaches us that there is need to respect that belong to us.

The proverb,"khudirane nga maachi ni muliro" shows us the two that is to water and fire are always together in achieving a goal this is in relation to a family, for people to achieve a goal, they should cooperate and work together and in this respect should be observed so as to achieve it. This is in a family where there is no respect; co-operation cannot exist because everybody can feel above the other and so like water and fire. This calls for a family to ensure the aspect of togetherness in order to enhance its smooth flow bearing in mind that water and fire cannot talk but when they set off to achieve a goal , they have to move together and there is respect observed .

Furthermore, the proverb"okhula natya engeraka yabebusi awangaala sikala" brings about how the importance of respect to the parents is valued. In this proverb, all those children who grow up while respecting their parents will in turn be accorded with the award of living longer. This is because it is through this that one can receive blessings and hence being wished well by others because when they follow what their parents tell them, they will be

18 able to follow and put into consideration what is required of them and this can be the good side to service through what goes on in every step of life. This teaches the youth to be careful in every step of life they take in life and critically need examine it.

3.4 Proverbs that encourage sharing

Sharing is brought about in a way that there is a motivation that those or a hand that gives, receives blessings this is seen in the proverb,"omukhono mukabi kuyooya ekhabi" where there is a motivation for blessings to those who share. In a family setting, parents can nature their children to adopt the attitude of sharing because when you share, you receive blessings and this creates friendship among you and others. This calls the young generation that sharing among you and those that don't have is important because it is through sharing that one gets blessings.

Those who do not share are condemned in the proverb,"otedakhisa syadakhisa waasye" gives us an insight of the attitude of those who do not wish themselves well end up generalising that wish to others because if you do not wish yourself well, it is impossible that you can ever think of wishing others well. This brings about hatred because people might not realize the cause of their problems but they feel it's at personal level. In a family, sharing should be promoted in that one who doesn't share is a problem to a society because one can end up being a problem to others. Sharing promotes positivity in that there is mutui understanding of each other meanwhile failure to promote sharing in a family and a community promotes negativity.

Another proverb that brings about sharing is,"akhakhaba khadudu okhalya nowaayo" in this proverb, sharing is emphasized to the extent that it goes to the smallest thing that one has because one's true heart of sharing is shown by that little they have and are willing to share with others. Therefore, this brings about family values since it stresses that sharing should be up to the level of the smallest unit and family members should be able to share amongst themselves or with the neighbors even when they have what is not enough for them.

19

The proverb,"byakhulya bilayi bidakha nimuli baangi". Promotes sharing following the aspect that food that is sweet or good needs when you are many. In this, for anyone to enjoy food they should always invite friends or others so as to eat together because in this when they eat the meal they enjoy when they are together, it will get finished so fast when they still need more. This kind of sharing is proper because according to society, it also promotes unity and friendship so people should come together or invite others to find with them for example in festive seasons like, Iddi, Christmas, Easter among others.

The proverb,"olukoosi lwabaluyia niryo efumo lyabasuku" shows to us what the two clans share something in common in that both clans are there for one another where they are all able to enjoy the fruits of sharing common aspects. In this, the Baluyia feel proud because of the protection of the Basuku and this is due to the fact that when it comes to fighting both clans stand up to fight one enemy because the two want Peace they both use a spear to fight for peace. In this sharing comes in a way that when two people share a common enemy, the best thing is to share ideas so as to find a way of achieving it

Sharing is also brought about in a way that among the Basuku clan, because they all go to one place to search for firewood and this is a clear sign of sharing because they are all able to practice sharing evidently because no matter the family all are rooted and have mandate to fetch freely firewood from the forest and this is a great achievement to a clan because all people get resources from one source thus promoting sharing. This is in the proverb that says,"olukaka lwabasuku nengabo nibwo obulala" because in this they all feel protected under one crown and share Everything belonging to the clan.

Just as people enjoy what they have got for themselves, there is need to share with others what you have got for yourself. The proverb,"ebuka lyo bukhi siwiima waasyo" tells us how it encourages one to share the honey they got with others in this it tries to tell that since honey is sweet, people who have it should share it with others so that those can also feel the sweetness in it.

20

3.5 Proverbs that bring about patience

In this proverb,"eyewoyo yobba babiri" brings about patience in a way that it explains how one achieves more when they do their tasks slowly and sure because when you hurry with things, there are possibilities that you can end up messing and so this encourages one to do their activities slowly but sure. This also tells us that while doing things, we should not follow what people tell us but we should follow the directions of our desires however slowl the response may be.

The proverb,"Okeenda kaala yoola ebunyolo (eyaale)" brings about patience in that it motivates us to have the courage that even a journey of a thousand mile starts with one step and one can only achieve their goal of reaching their destiny. This informs us that when one wants to start a family, They should be ready to endure whatever comes ahead of them and see that they come to achieve all they need.

Patience is also brought out in the proverb that says,"bbugu bbugu khaba sikuba muliro" and this tells us that doing things in a rushing manner cannot help at all and this can also mean that you cannot stop a quarrel with a quarrel and this is only way we can manage our emotions. In other words it also hints on the aspect of any problem that arouses to us, we should not hurry to go by it, but first analyse the situation and this can only be managed through patience.

In the proverb Oloonda khuwaye khaba syajoonja hints on the fact that he who follows his task cannot get tired of it this informs us that one has to persist on what they are doing so as to achieve in the end and that we donot get tired of doing them. This is in relation to family values brings out the fact as a member of a family, when you set out for example to work for improvement of status of their family, they why stick to that because nothing is permanent hence always have hope.

Patience is also brought in the proverb,"owesimirisa yoola khulyengu" where it talks about the aspect that those who endure, will at the end enjoy the benefits. In this proverb patience is

21 all about persisting till you see that at last you enjoy, it is only through patience that you can achieve this and when you are patient just as the proverb says you will enjoy the file banana means that when one is patient with the hard days just like we are enduring with the hardships at campus we shall enjoy the benefits and those are good days. In a family there are times when situations are hard for people but those who are patient are the only ones who enjoy at last.

Patience is also taken further to a patient where in the proverb,"omusaala mululu sikujoongiya mileage" where patience is extended to those who are why sick to take courage in the drugs they take because it's through enduring the hard times of sickness that however sour the drug may be, the patient should endure and take it because it is they taking that they can enjoy at last when one has healed. The proverb further hints that those who go through the hard time in life without giving up success belongs to them.

This proverb,"okweda obule mulusaa.bu yechusa esikono/esimwero" brings about the importance of being patient where it talks about the one who goes begging for millet with his busket and at last the person enjoys from it because he persistently does the begging and at last the basket is filled. In a family when you see that situations are hard try to go ahead to seek for assistance from those neighbors or friends who have though sometimes people talk about you, it should not be put in mind

3.6 Conclusion

In conclusion, Proverbs reflect a lot on a community where they emerge from The selected Proverbs of the Samia that have family values embedded in them remind the young generation that family values like working, respect, patience are passed on in different ways basing on the occasion

22

CHAPTER FOUR

CONCLUSIONS AND RECOMMENDATIONS

4.1 Introduction

This section deals with concluding remarks about the family values in the Samia Proverbs. Proverbs are very important in inculcating family values to young generation for example, during the time of working, sharing, patience. They inform, persuade, educate the children on what they ought to do so as to be resourceful members of a the Proverbs about work are used to encourage the children to work from their very early years and even do voluntary work as productive members of the community. This is done by gathering people to participate in a particular piece of work for example, among the Samia people gather to go for fishing, harvesting, cleaning and during this time Proverbs are used to inculcate the young about hard work and through this people are able to create bonds between and among themselves.

The Proverbs about sharing what you have with others encourages the young children to share the Little they have with Friends. It has been noted that most of these Proverbs satirise the vice of meanness among the young generation and emulate the spirit of philanthropy and calls for one to pay attention to the relevance of the Proverbs among the Samia.

The sub-themes of these Proverbs are significant in a community despite that their value is fading because of the modernity. However, it has t realized that these Proverbs are still being used by the elders but the current generation does not pay attention to these Proverbs hence devaluing their function. It should be noted that the Samia Proverbs should not be looked just at the surface level but rather even their deeper meaning. This implies that ignoring these Proverbs makes one to miss out the teaching we embedded in them.

4.2 Recommendations

Nandwa and Bukenya in their book," African oral literature for school" identify different ways in which the colonialism of Africa affected oral literature. Social destruction where by before colonialism, Africa had chiefdoms and kingdoms with the coming of the colonialists, informal education was replaced by formal education hence suppressing oral literature in

23 favor of sciences like chemistry, physics among others. Linguistic destruction before, our languages were superior to African literature .The western culture was looked at as being better than ours since it is refered to as inferior Savage, barbaric and primitive.

Direct political oppression to be another destruction of colonialism where colonial officers didn't allow anybody to tell heroic facts about African Kings and generals like Kabaka Mwanga. African music was not allowed in church. Missionaries burned Africans from their schools and church since they had participated in traditional activities like female circumcision In the River Between.

In response to this perception of Western people, Africans must stand up and act like a voice to their culture by writing more oral forms that emulate their norms, customs, morals, taboos and values. It should be put in mind that the Samia culture is in its oral forms yet little has been said. Therefore, this is a call on the Samia people that there is much to be written before everything fades since it has been realized that the meaning in the Samia Proverbs is diminishing.

Schools and churches ought to play task of looking forward to emulate these Proverbs hence maintaining the values of this culture. It has been realized that schools have adopted English as a medium of communication. Therefore, the national curriculum development centre (NCDC) should integrate the Proverbs in the syllabus by so doing the students will be practicing their culture. The church leaders who have adopted English should put more emphasis on the local language by incorporating Samia Proverbs in their preaching by so doing they will be able to educate and guide the young generation about their family values.

Media, newspaper writers, radio presenters, Televisions should play a role in inculcating family values to the young generation using Proverbs. If the Samia media presenters pay attention to this quest they will be able to sell off their culture hence answering the perception of the western world who assume that Africans are Savage, and barbaric.

24

Clan leaders ought to take responsibility of fixing time for this young children to learn more about their culture. This can be done by time tabling the program it may be evening hours. They should actually teach them the meaning of these Proverbs in which occasions can they be applied and the family values embedded in these Proverbs hence enabling them to emulate their cultural norms

Political leaders like presidents, members of parliament among others should offer a hand by incorporating some of these Proverbs in their speech. In fact they be a voice of cultures by so doing the young generation will be catered for as far as Proverbs are concerned in ones culture.

The music industry should also act as for their culture .It should be mandatory for a song to qualify, it should have a proverb that promotes family values in it hence guiding the young generation. However, these Proverbs be taken just for granted.

25

References

Achebe.C(1984). Things Fall Apart,East Educational publishers. Achebe.C.(1960), Nolonger at Ease: Heinmann. Adeyemi J Ademowo Afe & Noah Opeyemi Balogun (2014) Proverbs, Values and the Development Question in Contemporary Africa: A Case Study of Yoruba Proverbs. Alimas Kaluta Adrien Socrate (2019) A Collection of 100 Soga (Uganda) Proverbs and Wise Sayings. Azizollah. D, Leila. N, Elham P (2010) Proverbs from the Viewpoint of Translation. Baraza, Samuel (2011-07). Images of disability in Samia oral literature.Makrere University. Cornelius Wambi Gulere (2017) Mahatma Gandhi’s Perspective of Discipline: An Understanding of African Proverbs on Peace. David T. Adamo (2015) Ancient Israelite and African proverbs as advice, reproach, warning, encouragement and explanation. Dominica Dipio (2019), African motherhood proverbs and worldview: A matriarchal perspective. George J. Sefa. Dei (2013) African Indigenous Proverbs and the Institutional and Pedagogic Relevance for Youth Education: Lessons from Kiembu of Kenya and Igbo of Nigeria. Jane Nandwa, Austin Bukenya (1983), African oral literature for schools, Nairobi longman Kenya. Kanat Syzdykova (2013) Contrastive Studies on Proverbs, Suleyman Demirel University Kquofi Steve (2013) Symbolic Representation and Socio-Cultural Significance Of Selected Akan Proverbs In Ghana. Kwamusi, Geofrey (1996)"A History of boarder relations between the people of Uganda and Kenya: The case of Abasamia of the countries 1902 to 1980. Longman,(2010) active study dictionary, Pearson education limited. P'Bitek.O.(1984),Song of Lawino and Song of Ocol.London :Heinmann. Ruth, Finnegan,(2012) Oral literature in Africa:Oral nature of African Literature, Open book publishers.

26

Taban loliyong ,Owuor Anyumo and wa Thiongo,(2018)Kenya year book Nairobi:Kenya year book Editorial board. The baseline survey (2000), Busia District. Wa'Thiong.N.(1965),River Between :Heinmann. Willie van Heerden (2002) The Proverb Is the Drum of God’: On the Use of African Proverbs in the Interaction between African Culture and the Christian Faith.

27

APPENDIX 1: The collected Proverbs.

WORKING

1: Okudimbisa kumuliinda English:He who delays with a task it will wait for him.

2:Owedingoyania khumuka kulimubira okhwo. English: He who delays with a task suffers the torture of sunshine.

3: Siraka mirimo afwa engisa. English:He who minimises work dies of poverty.

4: Abadidikhani nikubooba baliira musangaalo. English: Those who toil under sun will eat in happiness.

5: Omwekholerewa sikukhinda English:He who starts early doesnot delay.

6:Abacheberana bewunjwa nomulongi. English: Those who toil up and down are looked at by the creator.

7:khola sikisa olirya siyinda. English: Work while suffering you eat like a boss.

8: Abadirira alala bayingira lwangu. English: Those who work together finish fast.

9: Madete kabiri keeta enda. English:It's two fingernails that can kill a louse.

Endya birime siyimanya munyaakhano kwomwene ndalo.

28

English: The one who eats plants doesnot mind about the owner of the garden.

RESPECT FOR ELDERS

10: Otatya ngina khaba syatya ngina wowaasye. English: He who doesnot fear the mother cannot fear the mother of another.

11:Enjaali chiberesania. English: When we honour others ,we shall also be honoured.

12: Okhula natya abeebusi anyoola ababaasi ( ekhabi) English: The one who grows respecting parents finds blessings.

13:Akatereresania khaba sikobana embaya. English: Those who listen to each other cannot become enemies.

14: Okhula naatya engeray yabebusi awangaala sikala English:He who grows respecting advice of the parents lives longer.

15: Embalikha nyiingi yitisa. English:Co-wives who envy each other cause death.

16: khudirane nga maachi no muliro. English:Let us hold each other like water and fire.

Ekhasi khaba siyikulanira sawo. English: Cousins from the mother side cannot bewitch each other.

SHARING WHAT WE HAVE WITH OTHERS

17: Omukhono mukabi kuyooya ekhabi. English: A hand that gives collects blessings.

29

18: Otedakhisa syadakhisa waasye. English:He who doesnot wish himself good doesnot wish others .

19:Akhakhaba khadudu okhalya nowaayo. English: Even though it's small eat with others.

20: Byakhulya bilayi bidakha nimuli baangi. English: Good foods needs when you are many.

21:Olukoosi lwabaluyia niryo efumo lyabasuku. English: The pride of the "abuluyia" is the spear of the "abasuku".

22: Olukaka lwabasuku nengabo nibwo obulala. English: The forest of the "Basuku" is the crown of togetherness.

23: Ebuka lyo bukhi siwiima waasyo. English: You cannot deny a friend a Calabash of honey.

24: Owanirisa abakwire my maachi syawakho khabi. English: He who welcomes those who have fallen in water will end his blessings.

25:Obukanira abakeni nite obatusakha embabaasi (ekhabi). English:He who welcomes visitors is the one who removes their blessings.

26: Ogonga okodya lukhono olwiikho Luba Munda. English: He who knocks with a hand the relationship is in the stomach.

30

PATIENCE

27: Eyewoyo yobba babiri. English: slowly beat two people.

28: Okeenda kaala yoola ebunyolo (eyale). English:The one who moved slowly reached far.

29: Bbugu bbugu khaba sikuba muliro. English: Rapid Rapid cannot beat fire.

30: Oloonda khuwaye khaba syajoonga. English: He who follows his task cannot get tired.

31: Owesimirisa yoola khulyengu. English: The one who endures reaches a file banana.

32: Omusaala mululu sikujoongiya mileage. English: A drug that is cannot make a patient tired.

33: Okweda Obule mulusaambu yechusa esikono/esimwero. EnglishThe one who pleads for millet from the garden filled a basket.

34: Owibula ni bafwa khaba syajoonga. English: He who gives birth and they die cannot get tired.

35: kukhulema kulakhutosia. English: Be patient,don't be tempted.

31

APPENDIX TWO:Informat

1: Makoha Prince, 59 years.An author and translator of lusamya lughwe books, Translator of lusamya lughwe dictionary and a consultant of lusamya lughwe ( working with radio Eastern voice),Soolovillage,Buchicha parish,Sikisa sub-county,Busia District. Tel. 0779469314/0753044709. Date:28th.02.2020 Time: 3:00-5:50pm.

32