Cite this article as: Lawal, H. (2025). A critical linguistic study of proverbs and idioms in The Imam of the Corner Mosque by Aliyu Kamal. Sokoto Journal of Linguistics and Communication Studies (SOJOLICS), 1(3), 176–185. https://www.doi.org/10.36349/sojolics.2025.v01i03.023
A CRITICAL LINGUISTIC STUDY OF
PROVERBS AND IDIOMS IN ALIYU KAMAL’S THE IMAM OF THE CORNER MOSQUE
Halima Lawal
Department of English Language and Linguistics, Sokoto State University, Sokoto
Abstract
This
paper takes a look at the use of African traditional proverbs and idioms in
literary text. The focus of the paper is to conduct a critical linguistic study
of selected Hausa proverbs and idioms in Aliyu Kamal’s fictional text “The Imam
of the Corner Mosque’’ with the quest of unveiling their functions and meaning
in the text, and to uncover the linguistic means they were expressed and
utilized to fit into the context of communication. Employing Fowler et al’s
(1979/1985) theory of critical linguistics, fifteen Excerpts containing (20)
proverbs and idioms were purposively sampled and analyzed through content
analysis method by identification, translation and interpretation to decode
their meaning and functions. The study concludes that the proverbs were
portrayed to serve different purpose such as warning, reminder, advice,
correction, praise, teaching, joke, deceit, indictment, and condemnation; which
were portrayed through different modes of representation which assists in
pointing out some of the cultural and religious traits of the society. The
research also contributes in translation and interpretation studies as it
provides a guide to students and learners towards understanding the meaning and
functions of certain idioms and proverbs.
Keywords: Critical linguistics, linguistic choices, idioms, proverbs,
culture.
1.
Introduction
Language
is a life partner that speakers find very difficult to live without, Awwal,
(2018). This is further affirmed by Oboko (2022:16); “Language performs
important functions in the establishment and maintenance of social stability.
Through language, members of a linguistic community express themselves,
demonstrate their cultural heritage, share their identities, express emotions,
show their attitudes and uphold their values, moral and belief system”.
However, in every form of relationship, language matters a lot because the
medium through which it is expressed has significant role in aiding the
understanding and comprehension of its meaning and function. Hence, the study
of language can never be over emphasized. As further corroborated by Reginald
(2005);
Language
matters because it is related to our perception of social reality. We
understand and comprehend the world through words. Thus, if we use ineffective,
misleading, partial, and uninformed language to make sense of social reality,
our sense of social reality will accordingly be ineffective, misleading,
partial and uninformed. Pg.(837)
Furthermore,
in literature, language is an indispensable tool. There is no literature
without language, since through language literary works are portrayed and
expressed. Hence, language gives meaning and shape to all literary works.
According to Sylvester (2016), literature plays a powerful role in the
socio-cultural practice of which the writer is rooted. Moreover, in literature
a writer is similar to a journalist, it is the writer’s responsibility to be
awake to the happenings around him and serve as a cultural ambassador. Since
literature has been described to mirror life, it is thus, the duty of a writer,
just as a journalist or photographer to picture the happenings in his society,
and flash it to the larger audience who are unaware or possess limited
knowledge of such happenings.
Every
literary text serves to present some sort of knowledge, information or ideas
about the society or community paramount to it. Hence writers tend to make the
message appealing to readers in many possible ways by drawing their attention
through employing various linguistic choices to beautify and enrich their
writings. It is well known that one of the fundamental and unique features of
African literature is its use of language; colloquial, proverbs, idioms,
clichés and phrases which are culturally bound by the culture and tradition of
the African society in view. This is poignantly expounded by Irele (2009) who
avers that “African fiction written in English and other foreign languages is
the product of African writer’s increased consciousness to eradicate the
European wrong perception about Africa and Africans and to project the cultural
richness of their continent” cited in (Zohra & Halima,2022:338). Hence, as
one of the post colonial African writers, Kamal’s writing sposses such
features, which further characterize him as an intentional writer who writes to
enhance, upgrade and expand the literature of his language and culture. This is
manifested in most of his works like; Hausa land (2001), Silence
and a smile(2005), A possible world (2008), Hausa
girl (2012), Somewhere Somehow (2018) etc. Hence, the
current study dwells on one of his recent novels The Imam of the Corner
Mosque (2021). This was influenced by the fact that the text poses
qualities of African literature portraying Hausa/Fulani socio-cultural and
traditional teachings through various linguistic artifacts and figurative
devices like, metaphors, idioms, proverbs, adages, clichés etc. Hence, this
study finds it useful to investigate the use of proverbs and idioms in the
text. As manifested at various instances in the text, while some of the
proverbs and idioms were interpreted, others were not, and as already known, to
gain the correct meaning and functions of a proverb or idiom, one has to know
the contextual background and situation it appears.
2. Aim and Objectives
Based on the above, this study aims
to interrogate the linguistic means by which proverbs and idioms are presented
in the text, in a view to uncover their meaning and functions in the context of
communication. Thus, the objectives are;
i) To explore and identify different idioms and proverbs in
the text;
ii) To provide
the Hausa translation of the idioms and proverbs;
iii) To examine the linguistic
means the idioms and proverbs were expressed;
iv) To explore the contextual
meaning and functions of the idioms and proverbs.
This
study is significant since it examines the contextual function of language
through proverbs and idioms which are inherent in every linguistic society.
Hence, since proverbs and idioms are part of folklore, they are culturally
inclined and thus function differently from culture to culture, tradition to
tradition and society to society. Moreover as asserted by Asabe (2003:218),
“proverbs are capable of a variety of meanings, according to how and when they
are used and the fact that a proverb occurs under a particular heading is not
in itself a reason to limiting the application of that proverb to that theme
alone”. Thus, figuring and understanding their meaning from context enable
readers to understand and comprehend their message and functions correctly.
Review
of Related Literature
For
the purpose of this research, the review shall focus mainly on the theoretical
framework that is; critical linguistics, proverbs, idioms and scholarly studies
relevant to these concepts.
3.
Theoretical Framework
For
this study, Fowler et al’ (1979/1991) theory of CL was adopted as theoretical
framework. Critical linguistics (CL) is defined as an approach to the study of
language which stresses the close connection on between linguistic structure
(language) and social structure (society), Phyllis (1992:1). Critical
linguistics was first developed by Fowler et al (1979), their approach is based
on the inseparability of two concepts, ‘language’ and ‘society’. The theory
demonstrates that social groupings and relationships influence the linguistic
behavior of speakers and writers hence, they offer an analytic method that can
be applied to text and discourse. Moreover fowler (1985:68) presented a
checklist of studies under CL that needs close examination:
1. Lexical processes: CL
examines the way texts use different lexical fields through the choice of
vocabulary (including metaphors).
2. Transitivity: textual
construction of reality is designated through description of participants and
processes through the nouns and verbs in the text.
3. Syntactic transformation:
certain syntactic transformations of sentences are problematic, hence need to
be examined.
4. Modality: Modal verbs are
examined through the sentence they occur.
5. Speech act: It consider
for each utterance what speech act it performs.
6. Implicature: There is more
to meaning than what is said.
7. Address and personal
reference: Here the analyst may consider how different stylistic choices can
affect interpersonal relationships.
However,
adhering from the above checklist of CL analysis, the theory was adopted to
uncover how certain linguistic choices where influenced by social relationships
and to illustrate their contextual meaning and functions.
Moreover,
various scholars believe there is a close relationship between critical
linguistics and critical language study as both approaches seek to show the
connections which may be hidden from people in discourse situations”. This is
further elaborated by Moore (2024);
From
a linguistic perspective, it seems intuitive that a strong link would exist
between the study of linguistics and critical thinking, after all linguistics
is all about making sense of language analysis which contributes to the
enhancement of CT, while CT, in reciprocation, enables meaningful analysis.
(P.369)
Hence,
this assertion shall be further illustrated in this study as not only the
speech representation, but also the thought representation of the characters
are examined since some of the proverbs are portrayed through their thoughts.
Critical
linguistics has been explored, examined and investigated since its inception by
scholars and critics from the areas of science, law, medicine, education,
media, anthrophology etc. Hence, the current study offers a distinct linguistic
analysis to uncover the hidden functions of proverbs and idioms in different
context of communication.
Proverbs
and Idioms
According
to Longman Dictionary of Contemporary English, a proverb is a short well-known
statement that gives advice or expresses something that is generally true, eg.
“A penny saved is a penny earned”, “early to bed early to rise” etc. It could
also be defined as a simple traditional saying that expresses a perceived truth
based on common sense or experience that usually give practical advices about
ways to behave and live. Proverbs are also known as adages and are sometimes
used interchangeably.
Idioms
on the other hand are defined as “linguistic expressions or lexical items
representing objects, concepts or phenomena of material life particular to a
given culture” (Zohra and Halim 2022:338). Thus, they are culturally bound and
are exclusive to a particular society. According to Hornby, (2010), idioms can
be described as a group of words whose meaning is different from the meaning of
individual words. However, full understanding of idioms comes only with a full
understanding of the cultural environment they belong to.
African
proverbs and idioms in English are two phenomena that are frequent in African
prose fiction in English as they are part of African traditional folklore. They
are considered folklore because they are common between people and are passed
from generation to generation. According to Lugira,(2009) “since proverbs and
idioms are part of African Oral tradition, they are usually regarded as
statements that express wisdom about human experiences and teach people ethics
and morals” cited in (Zohra and Halim 2022:338).
In
Nigeria, proverbs and idioms are influenced by socio-cultural, religious and
ideological orientation of a particular society. They are used in both oral and
written communication in different aspects of life which includes; educational
settings, religious events, naming or wedding ceremonies, cultural festivals,
entertainment, etc. Moreover, they serve as condiments which spice up
occasions. Thus, they are often based on metaphorical or symbolic expressions
that are rooted in cultural traditions, historic events, or common experiences.
However,
so many studies had been conducted on idioms and proverbs from various angles,
especially in fiction, this includes works of; Inuwa (2021), Gumel (2018),
Nicholas (2019), and Zeynel (2017) who investigates proverb and idioms in
children’s books. Nonetheless, Obiechina (1993) discusses the use of proverbs
as a narrative means in African novel where he expresses that majority of
African oral traditions such as myths and folklore are expressed in African
fiction in the form of proverbs which illustrates and preserve their cultural
values. While the above studies were literally inclined this study takes a look
at idioms and proverbs from a linguistic angle.
Idioms
and proverbs have also been explored in different African languages for
example; Odebunmi (2007) explores English proverbs and usage in peculiar
interactions; Ezirim (2002) conducted a sociolinguistic study of context of
situation in the use of Igbo proverbs; Lawal et al (1997) conducted a pragmatic
study of selected pairs of Yoruba proverbs, and Bilkisu (2006) investigates the
use of indigenous proverbs in recent northern Nigerian writing focusing on
Kamal’s ‘Hausa land’. This present study is similar to that of
Bilkisu as it focuses on Hausa proverbs, but it differs in the sense that while
that of Bilkisu was literally inclined, the present study is a linguistic
exploration, and while hers focus on Kamal’s debut novel Hausa land,
the present study explores one of his recent texts, The Imam of the
corner mosque.
Numerous
texts by Kamal had also been studied by researchers from different angles
employing varied linguistic and literary theories. For example; Adamu (2025)
conducted a cognitive semantic study of selected texts, Abdullahi (2023)
examined poverty discourse, Danyaro (2023) examines the use of adjectives. Furthermore,
Inuwa, (2021) adopted a postcolonial theory, while, Mahmud (2021)
took a look at matrimony, exploring how the writer depicts
matrimonial practices in northern Nigerian context.
Nonetheless,
Shuaibu (2018) conducted a linguistic study of idioms and proverbs in selected
literary works of Kamal which is similar to this present study, but differs as
he focuses on two different texts; Hausa girl and Life
Afresh, while the present study focuses on a single different text.
Another point of departure between the two studies is his objectives, which
focus on a different perspective; employing firths pragma-semantic theory.
Moreover, his findings demonstrate how idioms and proverbs play significant
roles in clarifying, exemplifying and influencing human communication. However,
the current study differs as it adopts a critical linguistic theory to
investigate the contextual meaning and functions of proverbs and idioms in
Kamal’s ‘The Imam of the corner mosque’.
4.
Methodology
As a
qualitative research, content analyses which verify the presence of certain
words, ideas or concepts in a text was adopted as research tool. Hence the data
for this study are selected idioms and proverbs. Twenty (20) proverbs and
idioms obtained from Kamal’s ‘The Imam of the Corner Mosque’ were
purposively sampled, presented in (15) excerpts, and analysed through content
analysis by identification, translation and interpretation based on Fowler’s
critical linguistic theory. Instead of presenting the idioms and proverbs only,
the researcher presents ‘excerpts’ containing the proverbs and idioms so as to
enable easy depiction of the context of communication since it is believed that
most proverbs have different meaning in different communicative situations. For
such purpose, the idioms and proverbs in the excerpts are presented in bold.
The analysis was conducted at three levels where the idioms are first
presented, translated and contextually interpreted.
5. Data Presentation and Analysis
EXCERPT
1:Shatu maintained a cordial relationship,
too, with the sons of Sa’a out of the fear of the boys holding her in contempt
(a Hausa adage had it that the eye holds in contempt those it sees
everyday). Pg. 33.
Translation: Ido wa ka raina, wanda nake gani kullum.
Analysis: From the above excerpt, the proverb which
serves as a warning and reminder was conveyed through the thought
representation of Shatu, the Imam’s younger wife. Being aware of the condition
of rivalry in the society, decide to be cordial with her husband’s sons so as
not to induce any form of disrespect from them. The proverb, being
portrayed from her mental thought reveals how conscious and cautious she was in
relating with the boys.
EXCERPT
2: The Imam had better ask her to
vacate his house and return to Abashe. He would prevail on his wives to escort
her there before things got out of hand. A piece of metal is beaten
into shape while it is red hot. A sudden movement broke into the Imams
musings. It was Halisa coming in with Hanun. Where have you been? Her father
asked rather loudly. Pg.84.
Translation: Icce tun yana danye ake lankwasa shi
Analysis: The above excerpt depicts the mental situation of the Imam
where he was trying to figure out how to handle his estranged daughter’s
illegal outings. This proverb, is portrayed through the Imam’s
thought representation. From the context, Halisa was referred to as a piece of
metal (a tree in the Hausa translation) that needs to be shaped while it is
still hot (fresh), before it gets cold (dried) and become difficult to shape.
From the excerpt, the proverb, which serves as a reminder to
the Imam provoked him, causing him to go into rage as soon as he sighted her,
further portraying his mood and tone.
EXCERPT
3: Instead of asking for a bank loan
that would attract interest, he chose to ask Uwaisu, who would advance the
money to him free of change……. Uwaisu prevailed on him not to bother going over
for the money. He would bring it to the Imam latest on the following
morning. By not bargaining, the Imam recalled a proverb, one
loses a profitable transaction. Pg. 69
Translation:
A rashin tayi akan bar arha
Analysis: The above proverb is also from the thought representation
of the Imam as he commends himself for approaching Uwaisu for the loan instead
of the bank which will take a large interest. From the context the proverb figuratively
reveals the Imams courage to keep shame aside by deciding to seek Uwaisu’s (his
inlaw) assistance instead of going to the bank, which became more easier than
he thought as Uwaisu showed his willingness to support him; thus, he would have
missed such an awesome opportunity if he hadn’t asked.Here, the proverb serves
as a self praise and commendation.
EXCERPT
4: On Yahuza claiming ignorance of
Halisa’s status, the Imam upbraided him for not making enquiries before
plighting his troth. He advices him to find out about the girl he wanted to
court and resorted to the metaphor- to avoid eating tumu roasted
at night, to wit, not to eat millet on the cob roasted in the dark, as it
might turn out to be a half-roast or marry a girl of ill breeding. Pg 91.
Translation: Zaben tumun dare
Analysis: This proverb was portrayed through the
indirect speech representation. From the context, the proverb is
not about roasted millets, rather, serves as a warning and advice to the young
man, a warning against one making a bad choice because he/she did not do the
right thing. As further explained by the writer, ‘to avoid eating millet
roasted in the dark’ as it might be half roast. Here, the Imam figuratively
advices Yahuza to avoid being in a rush in making decisions to delicate issues
like marriage. He should make proper investigation on the girl he intends to
marry and her family so as not to blindly fall into wrong hands.
EXCERPT
5: You have deep stomach, Liman. Why
shouldn’t I be very secretive about what concerns me? The Imam asked his
visitor. When it festers, he added, you will know about it. There is nothing
about it, said Rabo. Then why bother to bring the topic up? Because, said Rabo
with a snigger, and as the Hausa people say, it is he who cares about
you who tells you the truth. What truth is there for you to tell me? I
was worried Liman, whether you had taken precautions before you signed the
deal. Pg75.
Translation:
Idiom: You have a deep stomach: Kana da zurfin ciki
Proverb: It is who cares about you who tells you the truth: Me son
ka shi yake gaya maka gaskiya
Analysis: This excerpt is a conversation between the Imam and Rabo.
It projects the speech of the two cousins through the direct speech
representation. From the context, Rabo queries and rebuke the Imam with
the idiom for not informing him or seeking advice from anyone
before going into such agreement with Uwaisu. While, the proverb serves
as a reminder to the Imam that it is only one who cares about him who would
tell him the truth; inferring that because Rabo cares about him, he was worried
about his affairs and thus, warning him of the dangers of his actions. Most
importantly, the phrase ‘with a snigger’ signifies that the message was relayed
jokingly.
EXCERPT
6: After Rabo’s departure, the Imam
remained in the entry way in deep thought. A Hausa adage flashed across his
mind. It is yours that often gives you away. He never ever
imagined that Uwaisu would do him in.He had taken him for a brother, who would
stand by him through thick and thin. He had been turning
Shatu’s mind away from insisting to be paid her inheritance. Yet Uwaisu chose
to envelope him in utter darkness in return for the sparkling sunlight
he had given him. Pg77.
Translation:
1st proverb: It is yours that of ten gives you away: Da dan
gari, akan ci gari
Idiom: Through thick and thin: Cikin wuya ko dadi
2nd
Proverb: Envelop him in utter
darkness in return for the sparkling sunlight the had given him: Na
sa ka a haske, ka sa ni a duhu.
Analysis: This excerpt pictures the mental thought of the Imam. The
Imam was in a sad mood after discovering from Rabo his cousin, that Uwaisu had
used him to achieve his goal. The 1stproverb demonstrates
that most evils plan against people are mostly with the assistance of people
close to them. As it flashed into his mind, he felt disappointed. The idiom reveals
his expectations of Uwaisu standing by him in every situation, which further
turned out to be a disappointment. The 2nd proverb thus
testifies his condemnation of Uwaisu’s deceit towards him despite his being
supportive and helpful to him over their inheritance which the writer
metaphorically refers to as ‘sparkling sunlight’. The phrase ‘envelope him’ was
figuratively utilized by the writer to portray that Uwaisu intentionally and
mischievously used the Imam, leaving him in the dark to enjoy the sunlight he
provided him. The Imam however, condemned such an act.
EXCERPT
7:If there was no soup or stew, then oil
and chilli powder would do - if rice would be had - and locust bean cake powder
and salt - if it was corn tuwo balls instead. Who, if not a poverty-stricken
child-begger, who would go down so low to that pathetic condition? That
would be a boy who would not have his mother at the cooking place –
and so had to suffer the disappointment. Pg 6.
Translation: Me uwa a gindin murhu, baya zama da yunwa
Analysis: This proverb portrayed how hopelessly
Halisa had survived at Abashe’s house. It pictured how her husband made them
have left over instead of fresh food, how they survive eating a meal of rice or
the local tuwo without stew or soup. Here the writer
metaphorically symbolizes their condition to a child begger or an unlucky child
whose mother have no access to the kitchen. The proverb was
portrayed in an opposite direction since the hausa proverb is:
me uwa a gindin murhu, meaning one with a mother at the cooking
place, the opposite of what the writer presents. This serves as condemnation of
Abashe’s miserliness and wickedness towards his family.
EXCERPT
8: But you offer prayers in proxy in
respect of tycoons; that is why you are a big man to reckon with. It
isn’t everyday that you sleep in a bed, Daso. Thank Allah
for what you get she joked. You know a great deal about me, the Imam laughed as
he fanned himself with a straw fan. You are like a slate whose verse I
washed off and drank up. So, it is like having me where you want me,
Daso. Of course, Liman, and I am not the only one…. Mentioning the name gave
Imam pause. Uwaisu? He has finally got you in the palm of his hand.
Pg 81-82
TRANSLATION-
1st Proverb: It isn’t
everyday that you sleep in a bed: Ba kullum ake kwana a gado ba.
2nd
Proverb: You are like a slate whose
verse I washed off and drank up: Na sanka kamar yunwar ciki na.
Idiom: In the palm of his hand: A tafin hanun shi kake
Analysis: This conversation is from the direct speech of two
characters in the text; the Imam and Daso his cousin where the 1st proverb was
used by the Imam to correct her on her believe that he is a big man since he
enjoys favours from wealthy people. The proverb was also used to remind her
that one is not always comfortable as she accuses. However, through the 2nd proverb, Daso
reminds him that she knew so much about him so he shouldn’t try to outsmart
her. It was presented in a humorous manner; as teasing cousins, the proverb was
stated jokingly. The idiomatic expression further reveals the
personality of the Imam as someone who is easy to deceive especially by people
close to him. When something is in the palm of someone’s hands, he has absolute
control over it, hence, according to Daso it was the Imam who gave Uwaisu such
authority. The idiom also serves as a warning to the Imam to
be careful with people around him.
EXCERPT
9: Being very protective of Halisa,
Sa’a wouldn’t like her to suffer a worst fate if Abashe were to marry a second
wife. Shatu’s style of husband coddling was intimidating but tolerable. Sa’a
resorted to a proverb in her reaction to it, to wit, feaces doesn’t
smell unless one takes heed of it. Pg 22.
Translation: Sai an kula kashi yake doyi.
Analysis: This proverb is projected through Sa’a,
the Imam’s first wife’s mental thought as she ponders about her daughter’s
marital situation. She feels so bad for her daughter and recalled how she
managed her own jealousy by applying a proverb, ‘faecesdon’t smell
unless one takes heed of it’. She wonders if her daughter could also apply such
wisdom. The proverb, serves as a reminder as Sa’a symbolizes
Shatu her co-wife with feaces revealing how un-important and useless she
visualizes her. This excerpt further explicates women’s disregard and
hatefulness for co-wives and the wisdom they apply in concealing their jealousy.
EXCERPT
10: On her own part, Sa’a had not
shown any signs to defer to the Imam concerning the issue at hand. Halisa opted
follow suit. After all, as women often say, feminine problems are
indeed feminine problems. Pg 26
Translation: Ciwon ya mace, naya mace ne.
Analysis: Here, a different direction in presenting proverbs was
applied through the omniscient narrator, who knew what was on the minds of all
the characters hence showing us the relationship between mother and daughter,
and their ordeal. From the proverb which serves as a reminder,
it is reflected that as a woman, Sa’a feels the pain over Halisa’s predicament
more than the father, the Imam, hence, she disagrees with him forcing Halisa to
return to her husband who has no regard for her.
EXCERPT
11: You a married woman with three
children, dared to speak to your muharrami, a man forbidden to
you. So you want to go to hell and draw me down with you. It will never happen.
And today you will reap what you have planted. Your body will
tell you. After all, the Hausa call beating the warner of the body.
Today, your body will tell you. Pg 90.
Translation:
1stProverb: You will reap what you have planted: Abunda ka shuka shi
zaka girba. 2ndProverb: The warner of the body: Jiki
magayi
Analysis: The above excerpt contains two proverbs, relayed through
the direct speech of Halisa’s father, the Imam. Here the direct speech portrays
the physical and emotional state of the Imam. The 1st proverb reveals
his intention to punish her, while the 2nd proverb reveals
how he intends to punish her. The two proverbs illustrate how
furious he was that he intends to handle her through beating, which as proverbially stated
is the warner of the body. Hence, both proverbs serve as
warning and condemnation which were meant to correct and inform her of the
severity of her offence.
EXCERPT
12: But more fundamentally, the Imam
felt very happy that his wives were gradually showing signs of cementing the
difference between them and going in the direction of avoiding the spark of the
hateful misunderstanding that would really spell his utter failure to keep his
house in order and in consequence disappoint his neighbours and lead them to
wash their hands off him. Pg. 56
Translation: Wash their hands off him: Su daina ganin shi da gashi a kai
Analysis: From the above excerpt is an idiom which
was expressed from the thought representation of the Imam. The idiom is used to
portray his worrisome mood over his wive’s cold relationship and wishes to see
them relate closely with each other. When he realizes they were having same
views about Halisa’s situation he had a sigh of relief that finally the
neighbours will not forsake him for not being able to handle his family.
The idiom was used to further illustrate the ideology that a
man is not man enough if he could not put his family in order. Hence, as in the
Imam’s case his honour and dignity as a learned and respected Islamic cleric
would be at risk.
EXCERPT
13: He paused and then said, what
difference is there between that and paying interest for a bank loan? There is
non said Uwaisu sheepishly. My advice to you is to let the hen keep its
feathers. Give up the demand, you mean, for my money, said the Imam.
Yes exactly…. Pg 80.
Translation: A bar kaza cikin gashin ta.
Analysis: The above interaction is between the Imam and Uwaisu, his
inlaw. The idiom is synonymous to the English idiom;
‘let the sleeping dog lie’ which imply concealing or hiding a secret. It could
be used to avoid causing trouble, or to deceive or hide some vital information
from someone. As the case in this excerpt, Uwaisu pretends to use the idiom to
advice the Imam, but intentionally, it was used it to deceive the Imam hiding
the truth about the contract from him. However, this demonstrates that idioms can
be used in both good and bad ways.
EXCERPT
14:He had enough cured ram hides to offer
prayers on thus often sold the surplus to round out his family’s daily
provisions. The Imam proved a hausa adage right that says expecting
divine favour prevents the Mallam from farming. The
learned man nonetheless had a small farm on the outskirts of kano but he didn’t
seed it enough to provide him a year’s amount of grain. Uwaisu and his likes
presented the poor Zakat due to him every year. Pg 48.
Translation: Zaton sadaka ya hana Liman noma.
Analysis: The proverb above is presented
through the Imams mental thought. As the Muslims festive season approaches, the
Imam thought of the favours and privileges he enjoys, and how such privileges
prevent him from going into any physical labour, like farming to feed his family.
Thus, it serves as a reminder to the Imam, and from the proverb, it
is manifested that Imams are well respected members of the society who enjoys a
lot of favours from the effluents and business men who frequents them in quest
for prayers for divine intercession. Hence, for these favours, he need not to
go into any manual labour to survive.
EXCERPT
15: The next thing you will tell me
is to say you practice what you preach. Of course, you know that I do, Rabo,
said the Imam sounding jocularly indignant. What is the virtue of knowledge but
applying it? On Rabo’s question on how well he did that, the Imam asked him to
put him under watch, so that he could Kill the lies in his eyes, to
wit, for Rabo to see things for himself. Pg 75.
Translation: Ya kashe kwarkwatar ido
Analysis: The above excerpt portrays the speech representation of the
Imam and Rabo his cousin, where Rabo was teasing and questioning the Imam if
really, he practices what he preaches. Here, the cultural trend of cousins
finding delight in teasing each other is displayed, hence, the Imam replied him
with the above idiom. Here the idiom serves as a joke to tease his
cousin, and also as an attestation to prove that he indeed practice what he
preaches. From this excerpt we could also deduce the ideology that in the Muslim
society, religious knowledge is not only attributed to clerics, but a way of
life which is instilled right from childhood. Hence, as an Islamic cleric, the
Imam is not only expected to preach or teach religion, but also to put it into
practice.
6.
Discussion and Findings
The
above analysis of idioms and proverbs from the critical linguistic approach has
proven to meet its objectives as it contributes in exposing their meaning and
functions in the text. Moreover, most of the proverbs were observed to serve as
caution, correction, reminder and advice. This corroborates with Asabe’s (2003)
assertion that numerous proverbs in Hausa are used to caution people against
dangers and mistakes. This explanation is in line with Onyemelukwe (2004) who
defined proverbs as popular expressions which succinctly conveys truth and
wisdom with a view to teach, praise, recommend, advice, correct, indict, warn,
rebuke, castigate, devour, reprimand or condemn an undesirable act or behavior,
or a vice.
The
above assertion had proven itself in the analysis of the proverbs above, for
example in E1; the proverb serves as warning and reminder, in E2;
it serves as reminder, in E3; self praise and commendation, E4; correction,
advice and teaching, E5; query and reminder, E6; rebuke, condemnation and
reprimand, E7; correction, reminder and condemnation, E8; reminder,
indictment and warning, E9; reminder, E10; attestation, E11; warning and
condemnation, E13; deceit and advice, E15; joke and attestation. This further
proves that there is a proverb for almost every human activity and thus, they
could be used positively (to advise, teach, remind, commend etc) and negatively
(to deceive, cheat, insult, accuse, castigate, etc). Furthermore, this research
through (CL) also demonstrates how relationships are cemented, reconciled or
destroyed, as it exposes the relation between the Imam and his wives, his
children, cousins and inlaws.
Moreover,
the findings reveal that the story was narrated through the third person
omniscient point of view, and switching between free direct and indirect speech
and thought representation. The proverbs portrayed through the direct speech
exposes the mood and tone of the characters, while most of the proverbs through
the thought representation of the characters revealed their mental thought
projecting how idioms and proverbs have become instilled in their daily speech
and thoughts and are vital communicative tools in the society. Through this
analysis, it was manifested that most of the idioms and proverbs are
ideologically inclined as some of the societal and religious beliefs on
marriage, divorce, courtship, rivalry, family ties, inheritance, respect, etc
are being exposed. Furthermore, the study equally testifies the use of literary
text in the teaching and learning of proverbs, idioms as well as translation,
as some of the proverbs came along with their translations and meaning in the
text. The study also proves that idioms and proverbs have become vital
communicative tools in almost every form of communication in most African
societies.
7. Conclusion
In a
nutshell, through critical analysis of Kamal’s ‘The Imam of the Corner
Mosque’, various functions of idioms and proverbs are exposed. Hence
critical linguistics proves to be an appropriate tool in investigating,
exploring and exposing hidden meaning and functions of certain linguistic
concepts at different levels at various linguistic settings. The study equally
testifies that analysis through the mode of presentation also assist in
uncovering and exposing some of the cultural traits, beliefs and ideological
situations of the society since the speech representation were manifested to
expose the physical mood, tone, and actions of the characters, while the
thought representation exposes their mental thought, mood and feelings over
certain issues. The findings did not only expose the meaning and functions of
the idioms and proverbs, but also, the socio-cultural and religious ideologies
influencing their usage in different communicative situations. The study is
equally significant in translation and interpretation studies as it guides
learners towards comprehending the meaning and interpretation of various idioms
and proverbs from different angles, at different contextual situations.
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