Leadership Discourse in Abureni Proverbs: Pragmatic Insights from Flora and Fauna Symbolism

Cite this article as: Etire, D. (2026). Leadership discourse in Abureni proverbs: Pragmatic insights from flora and fauna symbolism. Sokoto Journal of Linguistics and Communication Studies (SOJOLICS), 2(1), 194-209. https://doi.org/10.36349/sojolics.2026.v02i01.017

By

Daniami Etire

Department of Linguistics and Language Arts

University of Port Harcourt

dan.etire@dipato.com

+234 809 208 4705

Abstract

This study explores the intersection of Indigenous literature and the ecosystem by analyzing how flora and fauna function as symbols in selected Abureni proverbs on leadership. Employing Grice’s Theory of Pragmatics, the research examines how the symbolic meanings of plants and animals in these proverbs shape leadership discourse within family and community contexts. The findings reveal that understanding these symbols enhances the communicative power of proverbs, enabling audiences to interpret and apply their lessons as originally intended. The study also observes a generational gap in familiarity with these proverbs, highlighting the need for structured teaching and learning to sustain this cultural practice. The research views that when members of a speech community grasp the significance of flora and fauna symbolism, it is more likely to perceive leadership to be a shared cultural value. The study advocates educational initiatives, beginning at home, to promote the use and appreciation of symbolic language in Abureni proverbs, and encourage its adaptation to cultures with similar oral traditions.

Keywords: Pragmatics, Leadership, Flora and Fauna, Symbolism, Abureni, Proverbs

1. Introduction

The Abureni language belongs to the Benue‑Congo, Cross River, Delta Cross, Central Delta group (Williamson, 1989; Faraclas, 1989; Ndimele et al., 2009), and its native speakers are in parts of Bayelsa and Rivers States (Udoh, 2019). The communities are located along rivers and creeks, characterised by saline, brackish, and freshwater environments (Etire, 2015). The region’s biodiversity supports activities such as fishing and lumbering (Edoghotu et al., 2016) and is rich in plant and animal species (Robert, 2019).

Abureni communication relies heavily on oral tradition, with proverbs used by individuals and community elders to express cultural values during social events. This study examines how selected Abureni proverbs draw on ecological imagery to express leadership meanings. Regarding language preservation and documentation, scholars note a scarcity of research on Abureni when compared with other languages in the same family (Kari, 2007; Ndimele et al., 2009, cited in Alagoa et al., 2009).

Although studies such as Agbaya (2020, cited in Yuka et al., 2020) on Yoruba and Etire (2017) on Abureni recognise the ecological basis of proverbs in these indigenous Nigerian communities, none has examined how Abureni proverbs use flora and fauna symbols to express leadership values. This study aims to address that gap by analysing how plants and animals function as cultural signs expressing authority, humility, prudence, justice, reciprocity, communal support, and succession. In this study, flora and fauna follow the Cambridge University Press (n.d.) definition, referring to the plants and animals of a place.

2. Literature Review

The Oxford dictionary of phrase and fable (2nd ed.) describes a proverb as a concise, metaphorical expression of general truth or advice (Knowles, 2006). Across cultures, proverbs rely on metaphors and symbols to communicate shared values, enabling people to understand one another despite social or cultural differences (Mey, 2001). In literary analysis, Odebunmi (2006) shows how Yerima’s dramas use weather, flora, fauna, and cultural imagery to suit interactional contexts.

Among the Yoruba, proverbs function as tools for moral instruction and social regulation (Aremu, 2015), a view consistent with Fortress and Onwuka’s (2015) argument that Yoruba proverbs reflect cultural wisdom and ecological imagery. African oral communication also incorporates symbolic objects such as palm fronds and cowries (Obikudo, 2020, cited in Urua et al., 2020). Similarly, Sarbi (2019), cited in Ibileye et al. (2019), notes that Hausa proverbs promote discipline and frequently draw on flora and fauna symbols such as onion, gazelle, silk‑cotton tree, cricket, locust, worm, and donkey.

3. Theoretical Framework

This study adopts Grice’s Cooperative Principle and the concept of conversational implicature, which explain how speakers rely on shared assumptions and listeners infer meanings beyond literal expressions (Grice, 1975, 1989; Hossain, 2021; Kroeger, 2022; Mey, 2001; Shatz, 2024). These ideas guide the analysis by showing how Abureni proverbs use ecological imagery to communicate implied leadership meanings.

The study also applied Searle’s Speech Act Theory (Searle, 1969) to identify the illocutionary force of each proverb, recognising how they function as assertives, directives, or other communicative acts. These two frameworks help explain both how people can infer meanings and what communicative actions the proverbs perform.

 

4. Methodology

This study used a qualitative design based on proverb elicitation, documentation, and pragmatic analysis. The study collected twenty‑four Abureni proverbs containing flora, fauna, or mixed ecological symbols from native speakers in Emago Kugbo (Rivers State) and Amurukeni (Bayelsa State). It obtained data through structured questionnaires and follow‑up interviews. Twenty-two (22) out of the one hundred and five (105) respondents returned the questionnaires distributed to them.

To minimise bias, the researcher cross-checked his interpretations with other competent native speakers and available publications. The study verified scientific names of plants and animals using the Integrated Taxonomic Information System (ITIS, 2024), the International Plant Names Index (IPNI, 2024), and Ward et al. (2003). It also documented proverbs with phonetic transcription and English glosses.

Analysis grouped the proverbs into flora, fauna, and combined categories, applying Grice’s Cooperative Principle and Searle’s speech act taxonomy to interpret implied meanings and illocutionary force. Tables summarise questionnaire responses and the symbolic leadership implications of the proverbs.

5. Data Presentation and Analysis

The study analysed twenty-four Abureni proverbs: ten based on flora, ten on fauna, and four combining both ecological symbols. Table 1 presents sample responses from twenty‑two participants (14 males and 8 females) regarding their knowledge and use of these proverbs. To further illustrate the link between Indigenous ecological knowledge and proverb symbolism, the study provided two contrastive visual representations of flora and fauna symbols in Figures 1 and 2.

5.1 Sample Responses

Table 1Sample responses from 22 respondents on knowledge and use of Abureni proverbs on flora and fauna

Age range (below 20 - above 60)	Heard a proverb on flora & fauna		Know its meaning		Used a proverb on flora & fauna
	Yes	No	Yes	No	Yes	No
Below 20 yrs	1	0	1	0	1	0
21 – 40 yrs	7	0	7	0	2	4
41 – 60 yrs	8	0	8	0	2	7
Above 60 yrs	6	0	6	0	5	1
Total	22	0	22	0	10	12

Table 1 summarises responses from twenty‑two participants out of the 105 who received the questionnaire on knowledge and use of Abureni proverbs involving flora and fauna. The results show that all 22 participants had heard and understood at least one Abureni proverb based on flora and fauna, indicating that awareness of these expressions remains strong across age groups. However, actual usage varies. Older respondents, particularly those above 60, reported the highest level of active use, while younger and middle‑aged speakers used the proverbs less frequently. This pattern suggests that although native speakers still recognise these proverbs as part of their cultural communication, their everyday use is declining among younger generations.

5.2Proverbs with flora as symbol

5.2.1A̠ghisia̠n ta̠ o̠mi̠rna̠ alagh [ə̀ɣìsìə̀ntə́ ɔ́mɪ́rnə̀ àlàɣ]

‘The relationship between the bush mango tree and the eveuss tree’
The bush mango (Irvingiagabonensis) produces edible fruits and spices, while the visually similar fruits of the eveuss tree (Klainedoxagabonensis) are inedible. This contrast is used to illustrate a one‑sided relationship, where the bush mango represents generosity and the eveuss symbolises stinginess. In the context of leadership, the proverb underscores the importance of mutual respect and reciprocal sacrifice between leaders and their followers.

Bush mango tree and its edible fruits Photo by Dan Etire, 2013 (tree),  2014 (fruit), 2008 (spice) Photo by Dan Etire, 2013 (tree), 2014 (fruit), 2008 (spice)

 

Eveuss tree and its inedible fruits Photo by Azibapu Oseke, 2024 (produced by permission) Photo by Azibapu Oseke, 2024 (produced by permission)

 

 

 

Figure 1: Contrastive fauna symbols in the Proverb of the bush mango tree and the eveuss tree

5.2.2 E̠ma akpaku̠m [ɛ̀mà ák͡pǎkʊ̀m] ‘Town or land of the mushroom.’ Sourceː (Etire, 2015ː101).

Various mushroom species like the meadow mushroom (Agaricus campestris), king bolete (Boletus edulis), and bitter oyster (Panellus stipticus), bear a cap (pileus) resembling a crown, symbolizing authority. This visual metaphor suggests that each mushroom asserts dominance over the others. The proverb metaphorically critiques a social dynamic in which the youth assert equality with elders, challenging traditional norms of respect and hierarchy.

5.2.3 Ogualagho̠su̠ar [óɡù àláɣɔ́sʊ̄àr]‘To fell and catch an eveuss tree by oneself.’

This proverb refers to the eveuss tree (Klainedoxa gabonensis), a massive rainforest species that is impossible for any person to catch when it falls, making the act both reckless and self‑destructive. It is used to warn that careless actions or decisions can bring harm upon oneself, reminding leaders to avoid exposing themselves or others to unnecessary danger.

5.2.4Ugon i̠go̠m i̠go̠m, retigh na̠ eb̠ugina̠ [úɡòn ɪ́ɡɔ̌m ɪ́ɡɔ̌m jə̌ rètìɣ nə́ éɓúɡínə̀]

‘The tall and thin palm trees were being awaited, but it is the fat ones that get uprooted.’

This proverb refers to how fierce winds often uproot the fat palm trees (Elaeis guineensis Jacq), while the tall, slender ones remain standing. It points to the irony of life, where those who seem stronger or younger may die unexpectedly, and it reminds leaders not to judge people or situations by outward appearance.

5.2.5O̠b̠abho̠gi̠o̠r [ɔ̀ɓàβ ɔ́ɡɪ̀ɔ̂r] ‘To slap a barbed-bark tree species.’

This proverb refers to engaging in a perilous or self-harming venture. The barbed-bark tree, a species of silk cotton (Bombax ceiba), symbolizes a dangerous challenge - akin to slapping its spiked bark with one’s bare palm. It serves as both a warning and a metaphor for leadership: leaders must assess risks carefully and safeguard themselves and their followers from harm.

5.2.6Ub̠ologiom ad̠igho̠ osobh e̠le̠l[ʊ́tûn àɗɪ̀ɣɔ̀ òsǒβ ɛ̀lɛ̀l]

‘It was for the sake of watermelon that yam was cut.’

In Abureni harvest rituals, a priest cuts a green-spotted watermelon (Citrullus lanatus), a yam tuber (Dioscorea), and a piece of striped mullet (Mugil cephalus) to open the festival, as these items represent key crops and food sources. The proverb uses this practice to describe a situation where one action is used as an alibi for another, and it encourages leaders to act with honesty and accountability.

5.2.7O̠bu̠bu̠m atu̠o̠no̠m o̠gho̠gho̠m a̠d̠e ma̠ anya[ɔ̀bʊ̀bʊ̂m átʊ̀ɔ̀nɔ̀m ɔ́ɣɔ̀ɣɔ̀m ə̀ɗé mà àɲà] ‘O̠bu̠bu̠m follows O̠gho̠gho̠m to burn and produce dazzling hot fire as well.’

This proverb contrasts two types of firewood: o̠bu̠bu̠m, a type of softwood with low calorific value symbolizing weakness, and o̠gho̠gho̠m, a sugar plum tree (Uapaca guineensis) known for producing intense heat, symbolizing strength. When burned together, even the weaker wood contributes to a brilliant flame. This message promotes teamwork and solidarity, encouraging stronger individuals to uplift and support the weaker members of society.

5.2.8Ubhin i̠bhere̠bhe̠r o̠gho̠gho̠m o̠bhu̠gi̠o̠m o̠gho̠ghom[úβìn ɪ̀βɛ̀rɛ̀βèr ɔ́ɣɔ̀ɣɔ̀m òβʊ̀ɡɪ́ɔ̂m ɔ́ɣɔ̀ɣɔ̀m]‘It is the leaves (dry leaves) of the sugar plum tree that are used to burn it.’

This proverb refers to a species of sugar plum tree (Uapaca kirkiana), whose dry leaves, in this case, are used to burn its own wood. It suggests that a person’s own words or resources can be used against them, also highlighting the importance of making use of what one already has. The message encourages leaders to act wisely, manage resources responsibly and build a legacy based on integrity and practical judgement.

5.2.9 Eguiny agbai̠ny na̠ o̠kpo̠ri̠na ghan [èɡúɲ ágbâŋ nə̀ ɔ̀kpɔ́rɪ̀nà ɣán]

‘An immature oil palm fruit does not ever fall off its bunch.’

The immature oil palm (Elaeis guineensis) symbolizes vitality, longevity, and prosperity. The proverb rejects premature death and affirms the value of growth and resilience. For leaders, it advocates building a strong, cohesive society that nurtures life and potential.

5.2.10Ami̠ i̠gi̠ ka̠ o̠ku̠ egbe[àmɪ̀ ɪ́ɡɪ̀ kə̀ ɔ̀kʊ́ égbè]‘I went to pluck kola nut fruit.’

In Abureni, the people allow the kola nut (Cola acuminata) to fall on the ground before they pick. Plucking it prematurely violates Abureni social norms. In leadership, this proverb symbolizes humility and accountability. When a leader admits error, saying, “I went to pluck kola nut,” it signals humility and remorse, restoring public trust.

Summary of the intents and meanings of the flora symbols, and application to leadership

Table 2 summarises the key lessons from the ten flora‑based proverbs. The analysis identifies each proverb’s communicative intent using Grice’s meaning‑based framework and Searle’s five speech act categories (Mey, 2001:120). The final column highlights how each symbolic meaning translates into practical leadership guidance.

Table 2 Sample flora symbols in Abureni proverbs showing the intent, meaning, and application to leadership

Proverb No.	Flora symbol	Intent (speech act)	Meaning	Application to leadership
5.2.1	a)o̠mi̠r‘bush mango’ b)alagh‘eveuss tree’	assertive	a) generosity b) stinginess	Promote reciprocal, mutual giving
5.2.2	akpaku̠m ‘mushroom’	assertive	pileus symbolizes equality claims	Earn respect through character
5.2.3	alagh ‘eveuss tree’	directive	High risk: danger	Avoid reckless decisions
5.2.4	a) i̠go̠m a̠d̠e ‘tall thin oil palm trees’ b) retigh a̠d̠e ‘short fat oil palm trees’	assertive	frailty vs. firmness; Irony of survival	Do not judge competence by age or physique
5.2.5	o̠gi̠o̠r ‘spiked-bark tree’	directive	sharp object: danger	Do not engage in life-threatening tasks.
5.2.6	a) ad̠igho̠ ‘watermelon’ b) e̠le̠l ‘yam’	assertive	a) sacrificial fruit; alibi b) food crop	Be transparent and avoid using false pretenses in decision-making.
5.2.7	o̠bu̠bu̠m ‘nonflamable wood’; o̠gho̠gho̠m ‘sugar plum wood’	directive	a) low heat value b) high heat value	Support and mentor the less capable
5.2.8	i̠bhere̠bhe̠r o̠gho̠gho̠m ‘sugar plum leaves’	directive	resource; legacy	Provide resources and opportunities for growth.
5.2.9	eguiny agbai̠ny ‘immature palm fruits’	expressive	Potency	Build a strong and cohesive society
5.2.10	egbe ‘kola nut’	expressive	Sacredness; respect	Practice humility and avoid domination.

5.3Proverbs with fauna as symbol

5.3.1 E̠wala a̠kokua̠n a̠kokua̠na̠ a̠d̠igh i̠wal ikud̠i[ɛ̀wálà ə́kòkùə̂n ə̀kókùə̂nə̀ ə̀ɗíɣ ɪ̀wàl íkùɗì] 

‘The tilapia so cared for itself that it joined the category of two halves.’

This proverb refers to the saltwater tilapia (Tilapia zilli), which grows large enough through careful feeding and discipline,allowing people todivide it into two parts, a mark of value in Abureni food practice. It encourages patience, self‑discipline, and steady personal growth, reminding leaders that consistent self‑improvement and integrity earn respect and recognition.

5.3.2 Ukpon d̠o ma̠ obe̠nam o̠zo̠ ma̠ ava [ùkpón ɗɔ̀ mə́ óbɛ̀nàm ɔ̀zɔ̀ mə́ ávà]

‘You do not look at the size of an elephant and load your gun.’

The elephant (Loxodonta africana), though massive, should not dictate the size of ammunition used against it. Misjudging the challenge may result in broken tools or failed efforts. This proverb cautions against superficial assessments and encourages strategic planning. Leaders must carefully evaluate societal challenges and allocate resources wisely, avoiding grandiose projects that could deplete communal resources.

5.3.3 E̠mu̠ d̠ami̠ e̠mu̠ o̠fo̠b̠u̠ o̠gi̠ga [ɛ̀mʊ̀ ɗámɪ́ ɛ̀mʊ́ ɔ́fɔ̄ɓʊ̌ ɔ́ɡɪ̀ɡà]

‘My head is the head of a molted lobster.’

This proverb refers to the lobster (Nephropidae), which sheds its hard shell to grow, leaving it briefly soft and exposed. It uses this image to express caution and self‑preservation. The proverb encourages leaders to recognise their vulnerabilities and to prioritise the safety of themselves and their people, especially in volatile or unprovoked situations.

5.3.4Ogoiny na̠ amu̠ghi̠ d̠a̠ a̠d̠ukun ka̠ i̠na a̠d̠um i̠wal a̠d̠uma̠.

[ògǒɲ nə̀ àmʊ́ɣɪ̀ ɗə́ ə́ɗúkún kínə̀ ə̀ɗúm ɪ̀wàl ə̀ɗùmə̀]

‘The Killy fish swims at the edge to live for two days.’ Source: (Akari, 2014ː18).

The killy fish (Aplocheilicthys spilauchen) survives by staying at the margins, avoiding conflict. This proverb reflects the wisdom of restraint and strategic withdrawal. It applies to situations where individuals feel sidelined but choose peace over confrontation. Thus, leaders should feel encouraged to embrace compromise and prioritize harmony over ego-driven disputes.

5.3.5 O̠wa o̠bo̠lo̠ bo̠d̠o̠ o̠ri̠m d̠a̠ ezue [ɔ̀wà ɔ́bɔ̀lɔ̀ bɔ́ɗǒ ɔ̀rɪ̀m ɗə́ éʒúè]

‘To eat the either the mudfish or the African pike characin fish in a meeting.’

This proverb uses culinary metaphor to describe the tone of a town-hall meeting, using the contrastive fauna species shown in Figure 2 below. Eating mudfish (Amia calva) implies calm or peaceful proceedings, while consuming African pike characin (Hepsetus odoe) suggests tension or unrest. The proverb encourages leaders to embody patience, forgiveness, and restraint which are qualities that foster peaceful coexistence and constructive dialogue.

Figure 2: Contrastive fauna symbols in the Proverb of the mudfish and the African pike characin fish

5.3.6 Ubhin e̠gbar o̠tu̠o̠m ugo [úβìn ɛ́gbàr ɔ̀tʊ̀ɔ̀m úɡò].

‘The raven is used as substitute for the eagle.’Sourceː (Ebua, 2017ː8)

Variant: Ubhin e̠gbar o̠ru̠r ugo[úβìn ɛ́gbàr ɔ̀rʊ̀r úɡò] ‘Raven substitutes eagle.’

In Abureni culture, the eagle (Accipitridae) symbolises excellence, while the raven (Corvus corax) represents improvisation. This proverb teaches that when a master is absent, a substitute must step in, like using a raven in place of an eagle. It reflects the idea that nature does not allow a vacuum. The proverb encourages leaders to plan for succession and to recognise that capable replacements can appear when needed.

5.3.7I̠mara ta̠ u̠b̠o[ɪ̀màrà tə́ ʊ́ɓɔ̀]

‘The birth of the turtle (Testudines).’ Source: (Etire, 2015:99)

This proverb refers to turtle (Testudines), thatallowstheir young to survive on their own because the mother does not return to the nest after laying her eggs (NOAA Fisheries, 2023). The proverb describes children who grow up without care or guidance, and it reminds leaders of their responsibility to protect and support those who are vulnerable or neglected.

5.3.8O̠nyi̠ ekereke na̠ obhe d̠o̠ ma̠ ed̠um [ɔ̀ɲɪ̀ ékèrèkè nə̀ òβé ɗɔ̀ mə̀ èɗûm]

‘An infant squirrel cannot miss its way in the forest.’

This proverb refers to the squirrel (Sciuridae) whose young inherit a natural sense of direction that helps them navigate the forest. Abureni elders use the proverb to welcome returning relatives and to emphasise belonging, and it encourages leaders to build inclusive communities that keep diaspora members connected and engaged.

5.3.9O̠b̠u̠r a̠sikoro o̠b̠o̠ro̠gi̠ rob̠or[ɔ̀ɓʊ̀r ə̀síkórò ɔ́ɓɔ́rɔ́ɡɪ́ róɓòr]

‘To smokefreshwater crabs while allowing catfish to rot.’

This proverb critiques misplaced priorities. In Abureni tradition, drying fish such as the walking catfish (Clarias batrachus) is a valued preservation method, while crabs (Austrothelphusa transversa) are commonly cooked or roasted and eaten fresh. Smoking crabs while allowing catfish to rot therefore symbolises poor judgement or ignorance. The proverb reminds leaders to set the right priorities and to direct their attention and resources towards what genuinely benefits the community.

5.3.10 Od̠ua̠l rake̠[òɗùə̀lràkɛ́]‘Seven Ake̠days.’

In the Abureni four‑day calendar, “seven Ake days” suggests staying far longer than expected. The term also refers to a species of the green mamba (Dendroaspis angusticeps), a snake known for lingering in one place. The proverb describes someone who has overstayed their welcome and reminds leaders to recognise when it is time to step aside to avoid stagnation or loss of goodwill.

Summary of the intents and meanings of the fauna symbols, and application to leadership

The study presents the learning points derived from the ten proverbs featuring fauna symbols in Table 3below, following the same analytical framework used in Table 1. This approach integrates Grice’s intention-based theory of meaning, which emphasizes cooperative principles in communication, alongside John Searle’s five speech act categories: representatives (assertives), directives, commissives, expressives, and declarations. These categories help identify the illocutionary force or communicative intent embedded in each proverb. The final column articulates the leadership implications, offering insights relevant to family heads, community leaders, and broader societal actors.

Table 3ː Sample fauna symbols in Abureni proverbs showing intent, meaning, and application to leadership

Proverb No.	Fauna symbol	Intent (speech act)	Meaning	Application to leadership
5.3.1	e̠wala ‘tilapia’	Expressive	Diligence	Self-discipline and diligence lead to success
5.3.2	obe̠nam ‘elephant’	Assertive	Largesse	Exercise prudence in resource allocation
5.3.3	o̠fo̠b̠u̠ o̠gi̠ga ‘molted lobster’	Directive	Vulnerability; limitation	Recognize personal limits and avoid unnecessary risks.
5.3.4	ogoiny ‘killy fish’	Commissive	Sacrifice for peace	Embrace compromise and mutual understanding.
5.3.5	a) o̠bo̠lo̠ ‘mudfish’ b) o̠ri̠m ‘African pike characin’	Assertive	a)Peace b) Strife	Promote peaceful interactions over conflict
5.3.6	a) e̠gbar b) ugo	Declaration	a) Substitute b) Original	Develop a clear succession plan.
5.3.7	u̠b̠o̠ ‘turtle’	Commissive	Neglectful parenting	Provide essential care and support to the vulnerable.
5.3.8	o̠nyi̠ ekereke ‘infant squirrel’	Expressive	Love for homeland	Build institutions that attract and engage the diaspora
5.3.9	a) rob̠or ‘catfish’ b) a̠sikoro ‘crabs’	Directive	Misplaced priorities	Focus on goals that benefit the community.
5.3.10	od̠ua̠l rake̠ ‘species of green mamba’	Directive	Overstay	Know when to exit gracefully and avoid overstaying your welcome.

 

5.4 Flora-fauna combination Proverbs

5.4.1 Ezogh aro̠ d̠a̠ ekpukpu ogho̠gho̠m a̠si ma̠ i̠bhal

 [èzòɣ árɔ̀ ɗə́ ék͡púk͡pú ɔ́ɣɔ̀ɣɔ̂m ə̀sì mə̀ ɪ̀βâl]

‘The gray duiker stayed under a species of stilt root tree and grew horns.’

This proverb highlights the grey duiker (Sylvicapra grimmia), a small antelope whose horns grow slowly. It comparesthe growth of the antelope’s horn to the stilt roots of rainforest trees like the sugar plum (Uapaca guineensis), which provide support and help the tree rise quickly. The proverb stresses the value of mentorship. Just as the duiker matures under the shelter of the stilt‑rooted tree, people who learn under good guidance gain the strength and stability needed for leadership.

5.4.2U̠gba ma̠a̠ a̠kiri ku̠ku̠m na̠ a̠d̠e ma̠ ibia̠ru, ne̠ge̠ o̠ku̠ru̠ eka̠ na̠ a̠de

[ʊ́gbà mə̌ ə̀kìrì kʊ́kʊ̀m nə́ ə́ɗé mə́ íbìə́rù nɛ́ɡé ɔ́kʊ̀rʊ̀ èkə́ nə̀ ə̀ɗè]

‘The notion is that the grass cutter is the only one that eats cassava, not knowing that the porcupine also eats it.’

In Abureni, cassava farmers often blame the grass cutter (Thryonomys swinderianus), also known as the cane rat, for damaging their cassava (Manihot esculenta) crops. However, the porcupine (Histricidae) is also a culprit. This proverb highlights the importance of justice and thorough investigation. It cautions leaders against making hasty judgments based on reputation alone, even when the accused is known for wrongdoing. Fairness demands that leaders consider all facts before passing verdict on an issue.

5.4.3 Uturon gha̠n ogunugun agbo̠gi̠ri̠ ma̠ esi i̠gbara anwi̠ny od̠i

[ùtúrôn ghə̀n òɡùnùɡùn ágbɔ̀gɪ̀rɪ̀ mə̀ ésì ɪ̀gbàrá áɲʷɪ̂ŋ óɗí]

‘The large intestine of the crocodile is never cut open in the presence of children.’

The crocodile (Crocodylus niloticus) consumes a wide range of prey, including decomposing matter and, according to folklore, even human remains. This proverb warns against exposing children or immature minds to sensitive or disturbing information. It advocates discretion in handling privileged knowledge, traumatic events, or controversial issues. The learning point is for leaders to communicate responsibly, sharing sensitive details only on a need-to-know basis.

5.4.4E̠nam anyu̠ a̠rue ma̠ opel bha̠ iriren bho̠ etua̠n

[ɛ̀nàmáɲʊ̀ ə̌rùè mə́ ópěl βə̌ ìrìrèn bhɔ̀ étùə̂n]

‘The monkey can jump, but the closeness of the trees is a factor.’

In this proverb, the monkey (Cercopithecidae) symbolizes a leader, while the trees represent members of society. It conveys that even the most agile and capable leader cannot succeed without the support and cooperation of the people. Just as a monkey relies on the proximity of trees to move through the forest, the proverb encourages leaders to recognise the need to depend on the people’s collective goodwill and collaboration to fulfill their roles effectively.

Summary of intents and meanings of flora-fauna symbols, and application to leadership

The study summarises the learning points from the four proverbs featuring combined flora and fauna symbols in Table 4below, using the same analytical framework applied in Tables 2 and 3. This includes identifying the speech act intent and interpreting the illocutionary force behind each proverb, followed by its leadership application.

Table 4ː Sample flora-fauna symbols in Abureni proverbs, showing intent, meaning, and leadership application

Proverb No.	Fauna symbol	Intent (speech act)	Meaning	Application to leadership
5.4.1	a) ezogh ‘duiker’ b) o̠gho̠gho̠m ‘sugar plum (silted root tree)’	Assertive	a) Apprentice b) Mentor	A teachable spirit fosters growth into effective leadership.
5.4.2	a) a̠kiri ‘grass cutter’ b) ibia̠ru ‘cassavas’ c) o̠ku̠ru̠ ‘porcupine’	Directive	a) Accused b) Subject c) Hidden accomplice	Ensure justice through thorough investigation before judgment.
5.4.3	ogunugun agbo̠gi̠ri̠ ‘crocodile’s large intestine’	Commissive	Secrecy; discretion	Manage sensitive information with care and maturity.
5.4.4	a) e̠nam anyu̠ ‘monkey’ b) iriren ‘trees’	Assertive	a) Agility; leadership b) Society	Leaders thrivewith a united and cooperative community.

 

6. Discussion of findings

The findings show that plants and animals function as important cultural symbols in Abureni proverbs, and their meanings are interpreted through context. These symbols communicate leadership values such as humility, sound judgement, communal responsibility, justice, accountability, hard work, succession, and the protection of the vulnerable. Leadership is therefore understood not as personal authority but as a shared moral duty.

The pragmatic analysis indicates that most of the proverbs communicate meaning through implicature. Listeners draw leadership lessons from familiar ecological qualities, reflecting Grice’s emphasis on indirectness and relevance. Searle’s speech act theory further shows that the proverbs perform actions such as warning, advising, encouraging, or correcting, which supports Mey’s (2001) view that metaphor sustains cultural identity.

Clear symbolic patterns also emerged. Plant‑based proverbs stress growth, humility, and collective well‑being. Animal‑based proverbs highlight vulnerability, conflict, and strategic behaviour. Mixed symbols emphasise interdependence and balanced judgement. These patterns reflect the community’s ecological knowledge. Generational differences were evident, as older speakers showed stronger mastery of the proverbs, while younger speakers expressed interest but lacked confidence, pointing to the need for structured teaching and documentation.

Compared with Agbaya (2020), this study offers new insights by focusing specifically on Abureni leadership proverbs and their ecological symbolism. It underscores the importance of documenting Indigenous knowledge and developing culturally grounded materials. As Amfani (2017, in Taiwo et al., 2017, p. 29) notes, producing books from primers to general texts is central to empowering a language with a standard orthography and use across all levels of education. In this light, the study helps address the limited literature on Abureni, preserves cultural knowledge through its analysis of flora‑ and fauna‑based proverbs, and supports wider efforts to revitalise Indigenous languages.

7. Conclusion

This study shows that Abureni proverbs use flora and fauna symbolism to communicate key leadership values. The pragmatic analysis demonstrates that these meanings depend on shared ecological and cultural knowledge, enabling listeners to infer lessons on humility, prudence, justice, accountability, communal support, and succession.

The findings also point to the need for stronger intergenerational transmission through documentation, teaching, and everyday use. By examining leadership discourse, the study contributes to proverb pragmatics, supports the preservation of Indigenous knowledge, and provides a basis for future research on ecological symbolism in African oral traditions, while reinforcing efforts to revitalise the Abureni language.

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