Citation: Yadok, M.G. & Okoli, M.O. (2025). Ethnicity, Tribe and Diversity: A Quest for Social Cohesion through Animated Proverbs (A Study of Beautiful Plateau Proverbs on YouTube). Tasambo Journal of Language, Literature, and Culture, 4(1), 93-103. www.doi.org/10.36349/tjllc.2025.v04i01.010.
ETHNICITY, TRIBE AND DIVERSITY: A QUEST FOR SOCIAL COHESION
THROUGH ANIMATED PROVERBS (A STUDY OF BEAUTIFUL PLATEAU PROVERBS ON
YOUTUBE)
By
Manta G. Yadok
Department of English and Literary studies
Federal University Wukari, Taraba State, Nigeria.
Email; manta@fuwukari.edu.ng
Phone No. 08038065960
and
Martin Ogba Okoli
Department of English and Literary Studies
Federal
University Wukari, Nigeria.
martinogba3136@gmail.com,
+2348038049516.
Abstract
Nigeria is the most culturally diverse country in Africa
with over two hundred and fifty (250) ethnic groups and over five hundred (500)
languages. Power mongers have been taking advantage of Nigeria’s ethnic
plurality to create divisions and increase tensions among the various cultural
groups. Accordingly, this informs the need to promote and advocate for cohesion
among the different ethnic groups to fortify the nation’s seeming fragile bond
of unity. This study intends to
demonstrate how social cohesion can be achieved through animated proverbs,
using four ethnic groups of Plateau State - Tarok, Berom, Ngas and Mwaghavul –
to make a case. The research investigates selected proverbs of the
aforementioned languages from a compendium of animated proverbs published on a
YouTube channel known as Beautiful
Plateau Proverbs. Plateau State, located in North-Central Nigeria, is
home to over 53 native languages. Thus,
the paper argues that the quest for social cohesion is not entirely new but has
been in existence among most ethnic groups as encapsulated in their proverbs.
The overarching theme of social cohesion is presented through the sub-themes of
tolerance, harmonious co-existence, and hard work. The study anchors on
functionalist theory which posits that every work of orature must
satisfy some important cultural, social, or psychological function for the
cohesion and stability of the society. On the whole, the paper reveals that
proverbs remain a vibrant tool in teaching and promoting cohesion, especially
among youths of the present generation who tend to be more divisive due to
political and economic realities, and this highlights the role of content creators
or digital ethnographers in promoting social cohesion through their works.
Keywords:
Plateau proverbs, animation, cohesion, orature, and functionalist
Introduction
Nigeria is a multi-ethnic state with diverse cultural
practices and affiliations. It is said to have over 250 ethnic groups and over
500 languages situated in Nigeria alone, thus making the country with the
highest ethnic and cultural diversity in Africa, (Ojukwu & Onifade, 2010). The word “ethnicity” has
its roots in the Greek word ethos, which means nation or people, and is
a derivative of the adjective ‘ethnic’ which is used to denote an ‘ethnic
community’ or ‘ethnic group’, (Hutchinson
& Smith, 1994). Differently, it is closely related to tribalism.
However, tribalism is considered a derogatory term used to describe people
groups. Ethnicity has been defined and understood by several scholars in
different ways, Thomson cited
in Ojo (2016) sees an
Ethnic group as "A community of people who have the conviction that they
have a common identity and common fate based on issues of origin, kinship ties,
traditions, cultural uniqueness, a shared history and possibly a shared
language". In a similar vein, Kabiru (2016) agrees with Thomson’s position
as he calls an "ethnic group" a "group of people having a common
language and cultural values".
On the other hand, Odeyemi Jacob (2014) defines ethnicity as
a concept that is deeply related to the general practice of alienation and
identity branding whereas branding has always characterized both intra-global
and intra-national relations, and where also, opportunities, rights and privileges
are functions of who you are and where you are from. In addition to Odeyemi’s view
(Ayatse & Akuva, 2013) observe
that ethnicity is the deliberate and conscious tracing of one’s identity to a
particular ethnic group and allowing such feelings to determine the way one
relates with people and things, ethnicity creates the brackets or binary of
‘we’ ‘they’ ‘ours’, ‘theirs’ feeling, thus making it very difficult for
different ethnic groups to agree on anything.
Alberto and La Ferrara (2005) define diversity as that which
can be measured across many variables such as age, race, sex, economics,
climate (geography), religion, philosophy, ideology, culture, political
beliefs, etc. They added that one of the most salient dimensions of the term
heterogeneity is ethnicity thus, ethnic diversity implies heterogeneity in
original or mother languages as the case may be, religions, races, and cultures200).
Simmering from the foregoing, ethnic diversity cuts across many variables but
presents people who share common identity markers like language, history, and culture
in an attempt to gain an advantage of power and resource control. This paper
adopts the definition by Thomson because of its all-embracing indices that bind
people together and it also aligns with the concept of social cohesion and
functionalist theory.
Managing ethnic and cultural diversity for national and
economic development is among the major challenges Nigeria faces as a nation.
Ethnic diversity is capable of causing tensions and divisions when not properly
managed or addressed. (Oluwadele
et al., 2013), posit that the Nigerian state has faced several
nation-building challenges arising from separatist agitations, militancy, and
ethno-religious conflagrations from several groups within the country and they
attributed these acrimonies to perceived marginalization. Ekeh (1997)) echoes
that the failure of the Nigerian state to meet the basic necessities of her
citizens predates the country’s independence and it was inherited by the elites
from the colonizers. Ekeh further argues that the European colonization
strategy predisposed African states to ethnic politics and multiple loyalties,
as the citizens show loyalty first to their ethnic group and then to the state,
thus the multiple loyalties have complicated the task of nation-building. (91)
However, diversity is not limited to Nigeria alone, neither
is Nigeria the only diverse country practicing liberal democracy. Some examples
of countries that practice democracy and are blooming amid racial or ethnic
diversity, include the United States, France, Great Britain, Canada, Belgium,
and Switzerland (Besieger, 2008). Thus, Manaseh Paul and Aliyu Yahaya (2022))
are of the view that ethnic diversity should be a source of strength for
Nigeria and not a disadvantage and is important for the leaders to positively
exploit Nigeria’s diversity and resources for development rather than division.
Also, Tama Samuel and Paul Chandumi (2000) are of the view that ethnicity is
natural and that some positive aspects are profitable for national development.
It is in this regard that this paper attempts to discuss how the animation of
proverbs from some selected ethnic groups in Plateau state, home to fifty (53)
native languages can enliven and promote social cohesion in the state and the country
as a whole.
Literature Review
Proverbs are concise philosophical sayings that are crucial
in every African conversation. Proverbs contain the indigenous knowledge of a
people depicting their world view and also serve as a vehicle for cultural
transmission. Peace (2011) (posits that proverbs attend to various events in
the life of humans. Thus, some proverbs function as
advice, caution, and also admonish individuals while others comment on human
behaviour, others aim at settling disputes among people, console the bereaved,
or the anguished, and also philosophize on life. These proverbs are gradually
fading away due to modernity and
globalization, thus there is a need to revive and preserve these proverbs.
A plethora of studies have been conducted on
various topics on proverbs with some leaning towards their function, Ruth
Finnegan 2012), the structural forms of proverbs, Isidore Okpewho (1992)
Wolfgang Mieder on historical, political and social relevance of proverbs (1985),
and in recent times, Bimpe Jegede (2008) on post proverbial on postcolonial
writing. Mohammed Mode (2015) deployed the use of Hausa proverbs as a vehicle
for promoting peace in Northern Nigeria and the country as a whole. Mode argues
that Hausa proverbs still contain sufficient ingredients for the establishment
and sustenance of peaceful coexistence not only in Hausa societies but in
Nigeria as a whole. Babatunde (2014) advocates for the inculcation of indigenous
proverbs in peace education as a way of combating youth restiveness,
ethnoreligious crises and high moral decay.
In recent times, scholars like Nicholas et al
(2023) in a study of Dagaare and Waala proverbs from the people in the Upper
West Region of Ghana decide to create images of proverbs to fit proverbs into
the contemporary academic picture-learning pattern. In addition to merging
proverbs into images, Makinde (2016) presents processed Indigenous Yoruba
proverbs into recognizable icons and symbols for art practices (textile,
graphics, sculpture, ceramics) to resuscitate and sustain the Yoruba cultural
heritage. The empirical studies show that attention has not been paid to the
study of animation merged with proverbs to teach and promote social cohesion
which also serves as a vehicle for cultural education among the youth.
Social cohesion as a sociological concept gains momentum
towards the end of the 20th (twentieth) century with researchers like Émile
Durkheim, Max Weber, and Georg Simmel championing it. This phenomenon, named
“social cohesion”, is ascribed to the existence of social ties that, according
to theorists, bind or hold people together. The purpose of institutions and
social structures is to sustain social ties and the bonding between individuals.
Mekoa & Busari (2018) aver that in terms of studying cohesion, studies in
social sciences focused in general on three levels of analysis: individual,
group and structural, or the macro level as they are customarily called. At an
individual level, it is viewed that people enter into relationships with one
another of which they are an integral part. At a group level, the factors that
facilitate group membership; for instance, the notion of “relational cohesion”
was employed to explain the conditions under which a group continues to exist
even if some of its members leave it. At a structural or macro level, it is
argued that democracy; equity, tolerance, trust and social justice all
contribute to societal cohesion as well as institutions (such as education)
that are working according to these principles. (113)
Although there are different views on the conceptualization
of social cohesion, there is an emerging consensus that includes the following
key aspects (Burchi, von Schiller, & Strupat, 2020; Chan et al., 2006;
Fonseca, Lukosch, & Brazier, 2019; Schiefer & van der Noll, 2016):
a. Social cohesion refers mainly to
relationships between different types of actors that constitute a society;
b. Social cohesion is characterised by
behaviours and attitudes of individuals and social groups;
c. Social cohesion incorporates two
dimensions: a horizontal (relationship between individuals/groups within a
society) and a vertical (relationship between individuals/groups and the state/
other public institutions) one.
“This paper adapts the well-known definition provided by
Chan et al. (2006) as follows:
“Social cohesion refers to the
vertical and horizontal relations among members of society and the state that
hold society together. Social cohesion is characterised by a set of attitudes
and behavioural manifestations that include trust, an inclusive identity and
cooperation for the common good”.
The above definition by Chan et al (2006) focuses on trust,
identity and cooperation as the three key attributes of social cohesion, which
are also the main attributes that Schiefer and van der Noll (2016) identify as
being common to most definitions of social cohesion.
Methodology
The study adopts a close reading
technique which allows for a detailed description of the animated visual images
depicting how these visual images merged with proverbs can promote social
cohesion.
BEAUTIFULPLATEAUPROVERBS on a YouTube is a compendium of animated proverbs from
myriad ethnic groups in Plateau state but the study covers four cultural-linguistic
communities which are the Tarok, Berom, Ngas and Mwaghavul communities. These
communities represent the three (3) geo-political zones in Plateau State. The
Tarok cultural-linguistic community represents the Plateau State Southern Zone,
the Berom cultural-linguistic community represents the Plateau State Northern
Zone, while the Ngas and the Mwaghavul are from the Central Zone.
Functionalist
Theory
In the study of folklore
and
orature, the functionalists posit
that all orature materials must have a particular function. The founding
fathers of the functionalist school of thought include A.R Radcliffe Brown, and
Bronislaw Malinowski, who have their views echoed and amplified by other
functionalists like Mark Glazer who states that "the expectations of every
proverb, tale, folk belief or ballad must satisfy some important cultural,
social or psychological function (1).
Alfred Rad-cliffe-Brown(1930) emphasizes the
function of the component of parts of the society. Each element of a system has
a definite role to play and thus Radcliffe Brown is much concerned with the
contribution each member or part contributes to the whole system. In Radcliffe-Brown's
scheme, the necessary objective conditions which constitute the sociological
'causes' of custom and which anchor institutions in place are the
"needs" for stability and cohesion (221).
Orature is hence portrayed as an instrument of
validating the beliefs and customs of the people and of maintaining the status
quo. Bronislaw Malinowski (1920) also postulated a functional, utilitarian
theory of culture in which he sees the duty of the anthropologist of the
functional school as that of organizing his findings and relating "the
customs, beliefs, ideas and practice s to the fundamental core around which
they are built". He also relates orature as a "condition of healthy
communal life" and as aiding in "cultural development and
progress" (49).
Orature is depicted as a means of getting to the
heart of the people; of understanding the nature of the reality of the people's
social existence. Like Radcliffe-Brown, Malinowski sees the function of orature
as that of a biological need. He states that "human institutions, as well
as partial activities within these, are related to primarily that is,
biological derive that is cultural needs", adding that "functionalism
would have no claim to deal with culture in its functional aspects, such as
educational, legal, economic, or about knowledge, primitive or developed, and
religion unless it were able to analyze and thus define each, and relate them
to the biological needs of the human organ" (156).
Malinowski concentrates on the analysis of human
society from the point of view of its reproductive function and analyses the
function of kingship terms which he sees as being to supply the young ones with
"a sociological control of its environment through articulate speech as
clearly evinced in the animated proverbs. Orature is seen as a means of
inculcating into the minds of the young ones the rules norms, values and other
societal expectations so that they do not break them. Items of orature are
therefore in the service of human needs (159).
Proverbs Animation on
Tolerance
As earlier posited by scholars like Chan et al., 2006, social cohesion
involves the relationship between different people in society a through a different
sets of attitudes and behavioural manifestations such as trust, inclusive identity,
and the cooperation for common good. This is to say that these scholars
understand that society is made of different individuals and there is the need
for harmonious co-existence which should be manifested in positive attitudes
such as tolerance as encapsulated in the proverbs to be discussed.
In the African community, aligning with communal
living is tolerance. Tolerance It involves respect, fairness and empathy
towards others. Aghamelu et al (2016) posit that tolerance is considered a
critical and adequate response to the challenges of how conflicting ways of
life can freely express themselves and peacefully coexist with each other.
Tolerance is important because of the pluralistic nature of most societies and
also the diverse perspective of worldviews and lifestyles (29).
These diversities can give rise to conflicting
and contrasting perspectives about the way and manner people ought to behave.
The need to manage these controversies makes tolerance relevant and urgent
(30). Thus, Aghamelu et al sums up a tolerance as “making the difference
possible, the difference makes tolerance necessary.” In the case of intolerance
which is the opposite of tolerance, it breeds separation, tensions, and
hostilities between groups and individuals. Plateau state in the last decade
has experienced a series of civil unrest ranging from politics, farmers-herders
clashes and religious crises leading to the loss of lives and properties. Thus,
tolerance is key to a peaceful cohabitation.
Figure 1: Ngas
Proverb (A Bad person also has a Friend)
Source: (https://youtube.com@beautifulplateauproverbs7166?si=2BRvdsScJ8ZRvAjF)
An extreme depiction of tolerance
is captured in the proverb Ngas proverb Ngong khi shar bang (the
snake also has a friend) was published on the 21st May, 2022. Brown
Malinowsky avers that the functional utilitarian value of culture relating to "the
customs, beliefs, ideas and practices is the fundamental core around which the
society is built . He also relates orature as a "condition of healthy
communal life" and as aiding in "cultural development and progress
thus, tolerance is key to a healthy communal life.
The proverb posits that no matter how bad or
wicked a person is, he will always have a friend. The animation depicted is
that of a snake and a sheep, the sheep is often time described as emotionally
dependent, lacking in self-defence and inneed of shepherd's guidance. The sheep
is seen seated close to the snake also known as a poisonous reptile. The
contrast in the depiction of these two animals is a way of emphasizing the need
for people to find a way of responding to differences through tolerance no
matter the situation.
Figure 2: Berom Proverb (Do not underate People)
Source: (https://youtube.com@beautifulplateauproverbs7166?si=2BRvdsScJ8ZRvAjF)
The second proverb that
discusses the theme of tolerance is the Berom proverb Masha jang a wud dwa
ku chongot ya lal eeh (a strong man back a horse but couldn’t back up a
chicken) was published on the 8th July, 2022. The proverb teaches
respect for one another, in other words, it means that people should learn not
to underrate anybody. As earlier posited, respect is an aspect of tolerance and
it is only ethical that people are accorded with respect no matter how poor,
rich, physically weak or strong they look. The animation depicted is that of a
grown man, a big horse and chicken. The effect of this visual animated image
works on one’s mental imagery. It is a wonder that a man can back up a big
horse but cannot back up a chicken which is not as big as a horse.
Figure 3: Tarok Proverb (A Duck swims in Well)
Source:(https://youtube.com@beautifulplateauproverbs7166?si=2BRvdsScJ8ZRvAjF)
In figure 3 the proverb
animation depicted is the Tarok proverb Itula nyi ndzng Sang nggo te, I tar
I kwak arijiya kat (no matter how much
a duck can swim, it cannot swim in a well) was published on the 9th
of July, 2022. This proverb teaches that one must learn to admit a limit to
one’s abilities and competence. By admitting to one’s limit is a form of
accommodating each other’s strength and weakness, a form of tolerance that
hinges on fairness. The visual image depicted is that of a duck swimming in a
pond but when it comes to swimming in a well which is usually structured in a
circular form with blocks all round and this can limit the duck’s ability to
flap its wings.
Figure 4: Mwaghavul Proverb (Humans are Like Silk Cotton
Tree)
Source: (https://youtube.com@beautifulplateauproverbs7166?si=2BRvdsScJ8ZRvAjF)
The Mwaghavul proverb grum
kaa ting kir si, kat a naa njong be a nle ne a so a kaa, a so dang ni aso meer
gha. (Humans are like silk cotton trees, when sighted at far away, it looks
easier when you come close, and you cannot climb) was published on the 3rd
of May, 2022.
The proverb has a tone of caution, it calls for
caution when treating people generally because it implies that men look simple
but difficult when you come to them. This proverb recognises the differences
among individuals and calls for caution which can be exercised through
tolerance. The visual animated image depicted is that of a silk cotton tree.
The proverb though metaphorical but attempts to depict the silk cotton tree
commonly found in that environment that has its roots sprouted over it, making
it difficult to climb. At first, it might look easy to climb at a glance but it
might later on prove to be difficult because of the slippery nature of the
tree. From the foregoing, tolerance is core to building social cohesion in the
society because it embraces diversity and promotes development.
Proverbs Animation On
Communal Living
Communalism is a
central feature in traditional African societies. Etta et al (2016) aver that
communal living in African settings promotes unity, togetherness,
brotherliness, and cooperation which are vital elements that propel the wheel
of globalization (309). In other words, African communal living encourages
individuals to exist for the common good of the group, while the group works
for the good of the individuals. This position aligns with the definition of Social cohesion which refers to the vertical and horizontal
relations among members of society and the state that hold society together and
characterised by a set of attitudes and behavioural manifestations that include
trust, an inclusive identity and cooperation for the common good Adopting this mindset of holding
the society together worldwide could lead to a more equitable and sustainable
development. The theme of communal living echoes through the four ethnic groups
in different expression of proverbs below:
Figure 5: Berom Proverb (All Berom are one).
Source:(https://youtube.com@beautifulplateauproverbs7166?si=2BRvdsScJ8ZRvAjF)
The Berom proverb animation
Wurom Asi Wurom (All Berom are one) published on the 1st of
July 2022, depicts an animated visual image of a group of people sitting
together in a decision-making group. Collective decision-making is a key
feature in traditional African societies, the idea is based on a consensus
decision through dialogue where everybody participates and speaks. Alfred
Radcliffe-Brown's view of social cohesion emphasises the centrality of
structure in the society, he avers that the society is made up of different
components and that each part has a role to play for the stability and cohesion
of the society. The animated visual image represents a group of men having a
conversation and this depiction emphasizes the centrality of African communal
living.
Figure 6: Mwaghavul
Proverb (Two is Wealth)
Source:
(https://youtube.com@beautifulplateauproverbs7166?si=2BRvdsScJ8ZRvAjF)
Figure 6 is an animation of the Mwaghavul
proverb “Mun Vul a long Misak A Muut”
(Two is wealth, loneliness is sickness) published on the 31st of
May, 2022 depicts a visual image of a man with a sad look on his face standing
alone and next to him are two others talking and laughing together.
This proverb discusses the warmth that comes
with companionship, the mental, emotional and psychological benefits of
companionship, thus, the proverb emphasises togetherness and brotherliness and
refers to “two” as “wealth” which connotes prosperity and productivity, and
refers to individualism as “sickness.
Figure 7: Ngas Proverb (One hand cannot Thatch a House).
Source: (https://youtube.com@beautifulplateauproverbs7166?si=2BRvdsScJ8ZRvAjF)
The Ngas animated proverb
sar gak shit khi chat lu ka” (one hand cannot thatch a roof) published
on the 2nd of June 2022 depicts a man standing close to an uncompleted
thatched hut and looking frustrated. The animated visual image tends to comment
on the traditional collective well-being of African societies through
cooperation and sharing of resources.
This kind of cooperation is manifested in
practices like the “owe” system among
the Yoruba people where people would help each other with tasks like building
houses and farming (309).
Figure 8: Tarok Proverb (A portion of Land is for the
Good of all)
Source: (https://youtube.com@beautifulplateauproverbs7166?si=2BRvdsScJ8ZRvAjF)
Figure 8 is the animated Tarok proverb Asal wa
iram (a portion of the farmland can always be given out for a road to pass through)
published on the 2nd of July, 2022. The visual image depicted in
this proverb is a pathway through a farmland and some individuals are seen
passing through the pathway. The proverb emphasises that communal good is more
important than an individual’s need. All the proverbs from the different ethnic
groups emphasizes the need for inclusiveness for the common good of the society
and to achieve that every member, group, and institutions have a role to play.
Proverbs Animation on
Hardwork
In traditional African
societies, laziness is never encouraged because, in pre-colonial times, people
were mainly, farmers, hunters and fishermen. There are other professions like
medicine men, rain makers, kings and priests, drummers, potters, blacksmiths
and many others as mentioned by Ezekiel Ajibade(2016) and no matter the
profession, it is basic that someone must engage in something. Hard work is
fundamental in creating a stable and cohesive society, Functionalists like
Maloniswky, William Bascom and Rad-Cliffe -Brown posits that orature also serves
as a form of social control in maintaining conformity with accepted patterns of
behaviour in society. As such laziness is abhorred and seen as a stumbling
block in terms of developmental progress.
Figure 9: Berom Proverb (A Lazy Man)
Source: (https://youtube.com@beautifulplateauproverbs7166?si=2BRvdsScJ8ZRvAjF)
The Berom proverb Ree’eh Pol davyong” (A lazy man sleeps
with hunger) published on the 4th of June, 2022, depicts a picture
of a man giving in to so much sleep on the floor rather than work, the
background sound is of a man snoring and the house looking so empty with few
items. His clothes are worn out and stitches on the shorts which reveals to a
certain extent the financial status of the man compared to a modern-day house with
decoration. The man in the picture is a grown-up man and is expected that he
should be out there working rather than sleeping and snoring which connotes
laziness.
Figure 10: Ngas Proverb (Stubborn Man)
Source: (https://youtube.com@beautifulplateauproverbs7166?si=2BRvdsScJ8ZRvAjF)
The Ngas Proverb Ke kam
fa ngo chatt do me? (for what reason is the stubbornness of a poor man?)
published on the 28th of June, 2022, the visual image depicted is of
a woman who goes the extra mile to put food on her table, by breaking stones. A
man is seen standing close to her and folding his hands with a look of disdain
at her kind of work, he is not making any attempt to help out nor to leave for
his place of work. In traditional African society, laziness is never encouraged
thus a poor man should not be choosey in wealth creation, rather than wait for
a job, it is expected that one should start up with something no matter how
little.
Figure 11: A Love Poverty
Source: (https://youtube.com@beautifulplateauproverbs7166?si=2BRvdsScJ8ZRvAjF)
Figure 11 depicts the
animation of the Mwaghavul proverb wal ndam, kwarlong, kwar mat khi akk
(Love for poverty will make you reject riches and your pregnant wife) published
on the 4th of July, 2022. The proverb depicts a visual image of a
woman who is leaving her husband’s home because of his inability to feed her,
especially in her vulnerable state, this woman is also pregnant. This proverb
goes further to highlight the consequences of poverty which can be caused by laziness;
thus, poverty can isolate one from his friends and family and riches can be far
off from one.
Figure 12: Tarok Proverb (A Man Plants in the Morning)
Source: (https://youtube.com@beautifulplateauproverbs7166?si=2BRvdsScJ8ZRvAjF)
The Tarok proverb Unzm
suk ikur ki Ipin a 6um ka arurong (A man plants in the morning and reaps it
in the evening) was published on 20th of June, 2022.
The proverb has a note of scorn, it encourages
that in wealth creation, one should be patient too. The picture depicts a man on
a farm with his crops, the crops are quite young, and this is a way of saying
that for the crops to grow into maturation and yield seeds might take time.
Thus, it is good for one to exercise patience in wealth creation. Hard work is
central to the economic growth in every society, it reduces the level of youth restiveness,
joblessness, and poverty.
Conclusion
Proverbs, though ancient,
are still relevant in contemporary times, these proverbs have been abandoned
especially by the youths who embrace modernity due to globalization. These
youths are often seen as targets of manipulation by power mongers to cause
divisions and tension. Thus, adapting proverbs into animation will attract
contemporary youths to engage with it while still playing the role of
instilling values such as respect for elders, tolerance, hard work, teaching,
and promoting social cohesion as encapsulated in the proverbs. Beautifulplateauproverbs
puts together proverbs from different cultural-linguistic communities and this
depicts that social cohesion has been in existence and crucial among most
ethnic groups, works like this can further fortify the bond of unity among
people in the state and can help create some sense of inclusiveness, trust, and
communal good which are the core of attributes of social cohesion. Works like
this can also be recommended for institutions like NGOs, security agencies, and
many establishments when creating advocacy for peaceful and harmonious
co-existence between different ethnic groups.
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