Abstract
As effective means of communication and a repository of cultural knowledge, proverbs are an essential component of Annang oral tradition. The rich proverbial content of Uko Akpan's song provides a distinctive way to examine how context and pragmatic acts interact in Annang discourse. Even while proverbs have been studied, little is known about their practical use in traditional music, especially among the Annang people. As a result, this study examined how proverbs in Uko Akpan's music are interpreted by context and what it means for language acquisition. The research used a case study design and a qualitative methodology. Pragmatic Act Theory was used to evaluate twenty (20) Annang proverbs that were purposefully chosen from Uko Akpan's music. The process of gathering data included interviewing Annang elders for validation, song lyrics transcription and contextual analysis. The research shows that Annang proverbs in Uko Akpan's music have several practical uses, such as warning, advice, rebuking, and persuading. They reinforce values and conventions, and their meaning is firmly anchored in the sociocultural environment. The study also emphasizes the part music plays in bilingualism and language socialization. The study emphasizes how important it is to incorporate proverbs into language instruction in order to improve students' pragmatic proficiency and cultural awareness. It was suggested that in order to conserve indigenous languages and improve linguistic competency, educators should, among other things, provide multilingual resources, encourage music-based learning, and include Annang proverbs in their curricula.
Introduction
Human communication relies heavily on language, which allows people to engage in certain cultural situations, express emotions and transmit meaning. Language, defined as a complex system of communication that encompasses spoken, written and gestural forms used by humans to convey meaning, create social bonds, and navigate cultural contexts (Ahmadu Lawal, 2017, p.639), serves as more than just a collection of words and grammatical rules. Beyond its grammatical and structural components, language serves as a dynamic instrument for meaning-making that is influenced by the social and cultural contexts of its users. Central to understanding how language functions in cultural contexts is the concept of pragmatics, which refers to the branch of linguistics that studies how context, speaker intention and social factors influence the interpretation and use of language in real communicative situations (George Yule, 2016, p.209). Pragmatics emphasises how language users accomplish specific communicative goals through interaction, going beyond the literal meaning of words to examining how meaning is constructed through social and situational contexts.
Proverbs, defined as concise, traditional sayings that express widely accepted truths, moral lessons, or practical wisdom through metaphorical or figurative language (Wolfgang Mieder, 2004, p.284), are one manifestation of how language demonstrates its cultural richness. These brief, figurative statements capture the morals, knowledge and beliefs of a society, serving as repositories of collective wisdom passed down through generations. Many African communities have long used proverbs as oral literary techniques that serve both aesthetic and educational purposes, functioning as pragmatic tools that accomplish various communicative functions within specific cultural frameworks. The Annang people of Southern Nigeria use proverbs extensively in conversation, especially in traditional music genres like Uko Akpan. One distinctive feature of Annang oral music, Uko Akpan, is the extensive use of proverbs that are incorporated into songs to discuss social standards, uphold group values and address contemporary challenges. In addition to serving as language embellishments, these proverbs have practical purposes that are consistent with the sociocultural norms of the Annang people. Proverbs are pragmatic acts that fulfil a variety of communication functions, including warning, praise, reprimand and persuasion when used in the appropriate settings. The way that meaning and context interact in these sayings emphasises how crucial pragmatic activities are to comprehending language usage.
Proverbs, defined as concise, traditional sayings that express widely accepted truths, moral lessons, or practical wisdom through metaphorical or figurative language (Wolfgang Mieder, 2004, p.284), are one manifestation of how language demonstrates its cultural richness. These brief, figurative statements capture the morals, knowledge and beliefs of a society, serving as repositories of collective wisdom passed down through generations. Many African communities have long used proverbs as oral literary techniques that serve both aesthetic and educational purposes, functioning as pragmatic tools that accomplish various communicative functions within specific cultural frameworks. The Annang people of Southern Nigeria use proverbs extensively in conversation, especially in traditional music genres like Uko Akpan. One distinctive feature of Annang oral music, Uko Akpan, is the extensive use of proverbs that are incorporated into songs to discuss social standards, uphold group values and address contemporary challenges. In addition to serving as language embellishments, these proverbs have practical purposes that are consistent with the sociocultural norms of the Annang people. Proverbs are pragmatic acts that fulfil a variety of communication functions, including warning, praise, reprimand and persuasion when used in the appropriate settings. The way that meaning and context interact in these sayings emphasises how crucial pragmatic activities are to comprehending language usage.
Content
Language is a tool that people use to traverse their social environments, create meaning and build connections. However, the study of pragmatics focuses on how listener perception, speaker intention and circumstance all influence meaning. Pragmatics stresses how language is utilised in interaction to accomplish communicative goals, in contrast to semantics, which deals with meaning in isolation. One of the key theories in this area is Pragmatic Act Theory (Jacob Mey, 2001, p.246), which builds on the classic Speech Act Theory (John Austin, 1962, p.212; John Searle, 1969, p.109) by emphasising the more comprehensive interactive processes of communication rather than discrete speech
actions. This method is especially helpful for studying proverbs, which frequently get their meaning from both their literal content and the social and cultural settings in which they are utilised. The Pragmatic Act Theory suggests that language users participate in pragmatic acts, which are intricate linguistic actions impacted by context, speaker purpose and listener expectations, rather than only producing single speech acts like requests, demands or affirmations. According to Jacob Mey (2001, p.290), language is essentially situated, which means that depending on the situation, a single utterance can have a variety of purposes. Given that meaning is jointly created by performers and audiences in culturally diverse contexts, this viewpoint is extremely pertinent to the study of Annang proverbs in Uko Akpan songs. The interpretation of proverbs in this context is based on common knowledge within the Annang community and may be used for a variety of communication purposes, including entertainment, admonishing, persuasion and instruction.
As a type of oral literature, proverbs are ingrained in African nations' communication customs. In a variety of social contexts, they act as conduits for the dissemination of knowledge, the upholding of cultural standards and the formation of discourse. African proverbs, according to scholars like Akin Odebunmi (2008, p.209), Michael Ndiribe (2020, p.730), Femi Unuabonah and Suleiman Akinwotu (2025, p.55) and Akin Odebunmi (2021, p.15), are powerful pragmatic tools that improve communication by utilising collective cultural knowledge. In order to properly understand the intended meaning of proverbs, speakers and listeners must rely on common experiences, historical allusions and cultural insights, according to these academics. A saying like "A child who does not listen to the sound of the drum will dance out of rhythm" illustrates the negative effects of disregarding knowledge or counsel. However, how and when this adage is applied determines its entire significance. The social context and the identities of the performer and the intended audience accentuate the significance of a song that is sung during an Uko Akpan performance to chastise a misbehaving young person.
The study of Annang proverbs in Uko Akpan songs is particularly important because it illuminates the ways in which traditional music functions as a site of pragmatic engagement and cultural transmission. This is in line with Adebayo Akande and Adams Mosobalaje (2014, p.43), who contend that the strategic deployment of proverbs in oral performances enhances audience engagement and reinforces the speaker's message. ([First Name] Bamgbose (2023, p.158) further explores how proverbs function as socially binding linguistic resources, allowing members of a community to express values and resolve conflicts in non-confrontational ways through the use of proverbs in music.
Even though African oral literature has a long history of proverbs, little is known about their practical application in musical contexts. Fewer studies have looked at the pragmatic roles that proverbs play in traditional music, despite the fact that many have studied their linguistic and literary features (Wale Adegbite, 2020, p.6; Akintunde Akinyemi, 2022, p.18). Furthermore, the Annang people have been frequently ignored in previous studies on African oral traditions, despite the fact that their proverbs and musical expressions are essential to comprehending Nigeria's larger linguistic environment. In order to close this
gap, this study looks at how context affects the pragmatic actions used in Annang proverbs in Uko Akpan songs. It specifically looks at how these proverbs serve as practical deeds and considers the pedagogical implications of these sayings. In doing so, the study hopes to advance the disciplines of pragmatics, discourse analysis and indigenous language instruction.
Review of Related Literature Uko Akpan as an Annang Man
Through his musical, dancing and drumming practices, Chief Uko Akpan has created Ukokpan Music which is now recognised as a musical genre. Ukokpan music stands as one distinct musical genre. Dr. Uko Akpan Ekpo initiated his musical career in 1945 which extended through his final performance in December 2019 according to Victor Umanah (2014, p.17). Uko Akpan dedicated seven remarkable decades to his musical career. People often express appreciation to men after their death and to women only after they divorce according to traditional guidance. Before Uko Akpan died, he received massive appreciation from people throughout his 74-year singing career. Throughout his professional career, he received continual appreciation which followed him during every moment. When his fame reached its peak, he established himself as a popular entertainment option for major events organised by Akwa Ibom State Government and important figures in the state as well as other regions. The life work of the singer and balladist Uko Akpan along with his dancer, composer and oral poet roles has been thoroughly documented in recorded media and written press (Victor Umanah, 2014, p.22). These themes emerged in the artist's songs: oppression, religious bigotry, hypocrisy, immorality, politics, social, cultural alongside concerns about general human matters.
actions. This method is especially helpful for studying proverbs, which frequently get their meaning from both their literal content and the social and cultural settings in which they are utilised. The Pragmatic Act Theory suggests that language users participate in pragmatic acts, which are intricate linguistic actions impacted by context, speaker purpose and listener expectations, rather than only producing single speech acts like requests, demands or affirmations. According to Jacob Mey (2001, p.290), language is essentially situated, which means that depending on the situation, a single utterance can have a variety of purposes. Given that meaning is jointly created by performers and audiences in culturally diverse contexts, this viewpoint is extremely pertinent to the study of Annang proverbs in Uko Akpan songs. The interpretation of proverbs in this context is based on common knowledge within the Annang community and may be used for a variety of communication purposes, including entertainment, admonishing, persuasion and instruction.
As a type of oral literature, proverbs are ingrained in African nations' communication customs. In a variety of social contexts, they act as conduits for the dissemination of knowledge, the upholding of cultural standards and the formation of discourse. African proverbs, according to scholars like Akin Odebunmi (2008, p.209), Michael Ndiribe (2020, p.730), Femi Unuabonah and Suleiman Akinwotu (2025, p.55) and Akin Odebunmi (2021, p.15), are powerful pragmatic tools that improve communication by utilising collective cultural knowledge. In order to properly understand the intended meaning of proverbs, speakers and listeners must rely on common experiences, historical allusions and cultural insights, according to these academics. A saying like "A child who does not listen to the sound of the drum will dance out of rhythm" illustrates the negative effects of disregarding knowledge or counsel. However, how and when this adage is applied determines its entire significance. The social context and the identities of the performer and the intended audience accentuate the significance of a song that is sung during an Uko Akpan performance to chastise a misbehaving young person.
The study of Annang proverbs in Uko Akpan songs is particularly important because it illuminates the ways in which traditional music functions as a site of pragmatic engagement and cultural transmission. This is in line with Adebayo Akande and Adams Mosobalaje (2014, p.43), who contend that the strategic deployment of proverbs in oral performances enhances audience engagement and reinforces the speaker's message. ([First Name] Bamgbose (2023, p.158) further explores how proverbs function as socially binding linguistic resources, allowing members of a community to express values and resolve conflicts in non-confrontational ways through the use of proverbs in music.
Even though African oral literature has a long history of proverbs, little is known about their practical application in musical contexts. Fewer studies have looked at the pragmatic roles that proverbs play in traditional music, despite the fact that many have studied their linguistic and literary features (Wale Adegbite, 2020, p.6; Akintunde Akinyemi, 2022, p.18). Furthermore, the Annang people have been frequently ignored in previous studies on African oral traditions, despite the fact that their proverbs and musical expressions are essential to comprehending Nigeria's larger linguistic environment. In order to close this
gap, this study looks at how context affects the pragmatic actions used in Annang proverbs in Uko Akpan songs. It specifically looks at how these proverbs serve as practical deeds and considers the pedagogical implications of these sayings. In doing so, the study hopes to advance the disciplines of pragmatics, discourse analysis and indigenous language instruction.
Review of Related Literature Uko Akpan as an Annang Man
Through his musical, dancing and drumming practices, Chief Uko Akpan has created Ukokpan Music which is now recognised as a musical genre. Ukokpan music stands as one distinct musical genre. Dr. Uko Akpan Ekpo initiated his musical career in 1945 which extended through his final performance in December 2019 according to Victor Umanah (2014, p.17). Uko Akpan dedicated seven remarkable decades to his musical career. People often express appreciation to men after their death and to women only after they divorce according to traditional guidance. Before Uko Akpan died, he received massive appreciation from people throughout his 74-year singing career. Throughout his professional career, he received continual appreciation which followed him during every moment. When his fame reached its peak, he established himself as a popular entertainment option for major events organised by Akwa Ibom State Government and important figures in the state as well as other regions. The life work of the singer and balladist Uko Akpan along with his dancer, composer and oral poet roles has been thoroughly documented in recorded media and written press (Victor Umanah, 2014, p.22). These themes emerged in the artist's songs: oppression, religious bigotry, hypocrisy, immorality, politics, social, cultural alongside concerns about general human matters.
Conclusion
Studying Annang proverbs in Uko Akpan's songs provides significant understanding of Akwa Ibom language acquisition. Proverbs are more than simply words; they are symbols of moral principles, cultural knowledge, and effective communication techniques. This study highlights their function in fostering language ability beyond vocabulary learning by examining their pragmatic acts and contextual importance. Students who study these proverbs get a stronger comprehension of discourse patterns, metaphorical language, and
the significance of cultural context in communication. This study's emphasis on pragmatic competence, which gives students the tools to use language effectively in a variety of situations, is one of its main contributions. The proverbs improve discourse abilities in both Annang and English by illuminating a variety of speech actions, including as persuasion, caution, encouragement, and social critique. Furthermore, by promoting bilingualism and linking local and international language patterns, proverbs strengthen the socialization process. Furthermore, including Annang proverbs into the curriculum guarantees language preservation and combats the linguistic deterioration brought on by industrialization. Through performance, narrative, and dramatization, Uko Akpan's music—a rich oral tradition—offers a captivating, immersive approach to education. A multilingual society that cherishes its linguistic legacy will be fostered by implementing these discoveries in schools, which will also provide students the communication skills they need in an increasingly interconnected world.
the significance of cultural context in communication. This study's emphasis on pragmatic competence, which gives students the tools to use language effectively in a variety of situations, is one of its main contributions. The proverbs improve discourse abilities in both Annang and English by illuminating a variety of speech actions, including as persuasion, caution, encouragement, and social critique. Furthermore, by promoting bilingualism and linking local and international language patterns, proverbs strengthen the socialization process. Furthermore, including Annang proverbs into the curriculum guarantees language preservation and combats the linguistic deterioration brought on by industrialization. Through performance, narrative, and dramatization, Uko Akpan's music—a rich oral tradition—offers a captivating, immersive approach to education. A multilingual society that cherishes its linguistic legacy will be fostered by implementing these discoveries in schools, which will also provide students the communication skills they need in an increasingly interconnected world.
References
Adegbija, E. (2022). A Speech Act Analysis of Consumer Advertisements. Journal of Pragmatics. 6 (4), 419–442. https://doi.org/10.1016/0378-2166(82)90022-9
Adegbite, W. (2020). 'Reading for all in Africa: Building Communities where Literacy Thrives.' A. Oyetunde, J. S. Aliyu, M. S. Haggai, & V. L. Onukaogu (Eds.). Towards the Development of a Reading Culture in Nigerian Society. [Matador Publishing], 1–14.
Agawu, Kofi. (2013). Representing African Music: Postcolonial Notes, Queries, Position.
New York: Routledge.
Agu, C. S. & Ali, V. E. (2012). “The Role of Art Objects in Technological Development of Nigeria: An Archaeological Perspective”. Professor Bassey Andah Journal of Cultural Studies. Vol. 5, 23–45.
Akande, A. T., & Mosobalaje, A. (2014). The Use of Proverbs in Hip-hop Music: The Example of Yoruba Proverbs in 9ice's Lyrics.' International Journal of English Linguistics. 4 (3), 42–51. https://doi.org/10.5539/ijel.v4n3p42.
Akinyemi, A. (2022). 'A Linguistic Study of Proverbs and Language Identity in Chinua Achebe's Things Fall Apart and Arrow of God.' International Journal of Language and Literature. 10 (1), 15–26.
Akpabot, S. E. (2014). “Folk Music and Dance”. S. W. Peters, E. R. Iwok & O. E. Uya (eds). Akwa Ibom State: The Land of Promise – A Compendium. Lagos: Gabumo Publishing Co. Ltd, 105–123.
Allot, N. (2011). “Relevance Theory”. Perspectives on Pragmatics and Philosophy. Eds.
A. Capone, F. Lo Piparo and Micarapezza, Springer, 78–99.
Austin, J. L. (1962). How to Do Things with Words. Oxford University Press.
Bamgbose, G. A. (2023). Metaphorical Constructs and Semiotic Expressions in the BBC Yoruba's Facebook Football Memes. Linguistics and Applied Language Studies. 41 (2), 158–170. https://doi.org/10.1515/lass-2024-0032
Bell, A. (2021). The Language of News Media. Wiley-Blackwell.
Brown, P., & Levinson, S. C. (1987). Politeness: Some Universals in Language Usage.
Cambridge University Press.
Chernoff, J. (2019). African rhythm and African sensibility: aesthetics and social action in Africa musical idioms. Chicago: University of Chicago Press.
Chilton, P. (2019). Political Discourse in Theory and Practice. John Benjamins Publishing Company.
Cobb, K. C., Hodson, A. & Tamayo, S. A. (2018). “Preserving Aboriginal Heritage: Technical and Traditional Approaches”. In C. Dignard (ed). Proceedings of a Conference Symposium September 24-28, 2007. Canada: Canadian Conservation Institute
Cook, G. (2020). The Discourse of Advertising. (3rd ed.). Routledge.
Cotterill, J. (2020). Language and Power in Court: A Linguistic Analysis of the O.J. Simpson Trial. Palgrave Macmillan.
Essien, O. E. (2020). “Annang in the Polygloth Africana.” Ed. D. Dalby. African Language Review. Vol. 9, 55–74.
Ette, E. U. (2025, January 5) Annang Heritage Preservation. Seirra Nature. [Accessed: June 5, 2025] Available: http://www.annangheritage.com
Fairclough, N. (2020). Language and Power. (3rd ed.). Routledge.
Gee, J. P. (2018). An Introduction to Discourse Analysis: Theory and Method. (5th ed.).
Routledge.
Glennon, J. (2010). Understanding Music. London: Macmillan.
Grice, H. P. (1975). 'Logic and Conversation. Eds. P. Cole & J. L. Morgan. Syntax and Semantics. Speech Acts. Vol. 3. Academic Press, 41–58.
Halliday, M. A. K., & Hasan, R. (2019). Cohesion in English. Routledge.
Idamoyibo, A. A (2016). “Indigenous Music in a New Role”. Nordic Journal of African Studies. 25 (3&4): 329–348.
Iwoketok, U. E. (2011). Beyond Entertainment: A Study of Uko Akpan (The Ekere of Akwa Ibom State). Plateau: Africa Christian Textbooks (ACTS).
Kecskes, I. (2014). Intercultural Pragmatics. Oxford University Press.
Leader, J. A. & Haynie, W. S. (2016). Music Education in the High School. Chicago: Prentice-Hall Inc.
Idowu, E. B. (2013). African Traditional Religion: A Definition. London: SCM Press. Leech, G. (2014). Principles of Pragmatics. Routledge.
Levinson, S. C. (1982). Pragmatics. Cambridge: Cambridge University Press. Lyons, J. (2017). Language, Meaning, and Context. Fontana Press.
Lyons, J. (2017). Semantics .Vol 1. Cambridge. Cambridge University Press.
Mercer, N. (2018). Exploring Talk in School: Inspired by the Work of Douglas Barnes.
SAGE Publications.
Merriam, A. P. (2014). The Anthropology of Music. Evanston, Illinois: Northwestern University Press.
Mey, J. L. (2001). Pragmatics: An introduction (2nd ed.). Blackwell Publishing. Mey, J.L. (1993). Pragmatics: An Introduction. Oxford: Blackwell.
Montapert, A. A. (2014). Distilled Wisdom. New Jersey: Prentice-Hall Inc.
National Commission for Museums and Monuments. (2016). Nigerian Belief Systems and Igbo World View. Enugu: NCMM.
Ndiribe, M. C. (2020). 'A Pragmatic Analysis of Proverbs in the Domains of Knowledge Construction in Igbo.' International Journal of Language and Linguistics. 7 (4), 725–733. https://doi.org/10.30845/ijll.v7n4p7.
Norrick, N. R. (2014a). Foundations of Pragmatics. De Gruyter Mouton.
https://doi.org/10.1515/9783110214260.
Norrick, N.R. (2014b). 'Proverbial Perlocutions: How to do Things with Proverbs.' Wise Words: Ed. W. Mieder. Essays on the Proverb. New York. Garland Publishing, Inc, 112–130.
Nwonyeh, G.I.R. (2017). “Influence of Technology on Indigenous Nigerian Music”.
Nigeria Journal of Humanities and Social Sciences. Vol. 1, 67–82.
Odebunmi, A. (2021). 'Pragmatics, Discourse and Society.' Volume 1: A Festschrift for Akin Odebunmi. Cambridge Scholars Publishing, 93–119.
Odebunmi, A., (2008). “Pragmatic Functions of Crisis-motivated Proverbs in Ola Rotimi's
The Gods Are Not To Blame.” Linguist. 33 (1), 200-218.
Onwuekwe, A. I. (2019). “Religious Music Composition: A Valuable Instrument for Cultural Transmission and Reconciliation in Nigeria”. I. A. Ezeaku (ed). Bulletin of African Religion and Culture (B.A.R.C). 5 (1), 45–59.
Onyiuke, Y. (2019). “The role of Music in Religion, Culture and its Reconciliatory Nature in Nigeria”. I. A. Ezeaku (ed). Bulletin of African Religion and Culture. 5 (1), 60–74.
Osisanwo, W. (2013). An Introduction to Discourse Analysis and Pragmatics. Lagos-Nigeria: Femolus-Fetop Publishers.
Osoba, G. (2014a). Linguistic Context and Meaning Construction. Journal of Pragmatics.
66, 1–14.
Osoba, J.B. (2014b). 'The Nature, Form and Functions of Yoruba Proverbs: A Socio-pragmatic Perspective'. IOSR Journal of Humanities and Social Science (IOSR-JHSS). Vol. 19, Issue 2, Ver. IV 2014, 44-56.
Prott, L. V. (2019). “Some Consideration on the Protection of the Intangible Heritage: Claims and Remedies”. Safeguarding Traditional Cultures: A Global Assessment of the 1989 UNESCO Recommendation on the Safeguarding of Traditional Culture and Folklore. Washington: Smithsonian Institution Press.
Robinson, M. H. (2017). “Beyond the Zoo: The Biopark”. Defenders of Wildlife Magazine.
62 (6), 79-90.
Yule, G. (2016). A Study of Language. 2nded. Cambridge: Cambridge University Press.
Searle, J. R. (1969). Speech Acts: An Essay in the Philosophy of Language. Cambridge University Press.
Searle, J.R. (1979). Indirect Speech Acts in Syntax and Semantics. Vol. 3. Speech Act. Peter Cole of Jerry Lee Morgan (eds.). Speech Act. New York: Academic Press, 59-82.
Tagg, C. (2015). Exploring Digital Communication: Language in Action. Routledge.
Umanah, V. S. & Okwueze, M. I. (2016). 'Social Change: Challenges to Cultural Preservation of Artifacts and Religious Objects in Akwa Ibom State'. In Niger Delta Journal of Humanities and Social Sciences. 3 (2). Ekpoma, Edo State: Niger Delta Christian Association for Academic Research.
Umanah, V. S. (2014). “An overview of Ethical Significance of Annang Proverbs”. World Multidisciplinary Journal of Research Development and Reformation. 1 (1), 123–138.
Unuabonah, F. O., & Akinwotu, S. A. (2025). Investigating the Pragmatic Functions of Nigerian English-based Proverbs: A Corpus-driven Method. Corpus Pragmatics. 9 (1), 51–73. https://doi.org/10.1007/s41701-024-00178-x.
Lawal, A. (2017). “A Pragmatic Study of Selected Pairs of Yoruba Proverbs”. Journal of Pragmatics. 27, 635-652.
Van Dijk, T. A. (2018). Society and Discourse: How Social Contexts Influence Text and Talk. Cambridge University Press.
Adegbite, W. (2020). 'Reading for all in Africa: Building Communities where Literacy Thrives.' A. Oyetunde, J. S. Aliyu, M. S. Haggai, & V. L. Onukaogu (Eds.). Towards the Development of a Reading Culture in Nigerian Society. [Matador Publishing], 1–14.
Agawu, Kofi. (2013). Representing African Music: Postcolonial Notes, Queries, Position.
New York: Routledge.
Agu, C. S. & Ali, V. E. (2012). “The Role of Art Objects in Technological Development of Nigeria: An Archaeological Perspective”. Professor Bassey Andah Journal of Cultural Studies. Vol. 5, 23–45.
Akande, A. T., & Mosobalaje, A. (2014). The Use of Proverbs in Hip-hop Music: The Example of Yoruba Proverbs in 9ice's Lyrics.' International Journal of English Linguistics. 4 (3), 42–51. https://doi.org/10.5539/ijel.v4n3p42.
Akinyemi, A. (2022). 'A Linguistic Study of Proverbs and Language Identity in Chinua Achebe's Things Fall Apart and Arrow of God.' International Journal of Language and Literature. 10 (1), 15–26.
Akpabot, S. E. (2014). “Folk Music and Dance”. S. W. Peters, E. R. Iwok & O. E. Uya (eds). Akwa Ibom State: The Land of Promise – A Compendium. Lagos: Gabumo Publishing Co. Ltd, 105–123.
Allot, N. (2011). “Relevance Theory”. Perspectives on Pragmatics and Philosophy. Eds.
A. Capone, F. Lo Piparo and Micarapezza, Springer, 78–99.
Austin, J. L. (1962). How to Do Things with Words. Oxford University Press.
Bamgbose, G. A. (2023). Metaphorical Constructs and Semiotic Expressions in the BBC Yoruba's Facebook Football Memes. Linguistics and Applied Language Studies. 41 (2), 158–170. https://doi.org/10.1515/lass-2024-0032
Bell, A. (2021). The Language of News Media. Wiley-Blackwell.
Brown, P., & Levinson, S. C. (1987). Politeness: Some Universals in Language Usage.
Cambridge University Press.
Chernoff, J. (2019). African rhythm and African sensibility: aesthetics and social action in Africa musical idioms. Chicago: University of Chicago Press.
Chilton, P. (2019). Political Discourse in Theory and Practice. John Benjamins Publishing Company.
Cobb, K. C., Hodson, A. & Tamayo, S. A. (2018). “Preserving Aboriginal Heritage: Technical and Traditional Approaches”. In C. Dignard (ed). Proceedings of a Conference Symposium September 24-28, 2007. Canada: Canadian Conservation Institute
Cook, G. (2020). The Discourse of Advertising. (3rd ed.). Routledge.
Cotterill, J. (2020). Language and Power in Court: A Linguistic Analysis of the O.J. Simpson Trial. Palgrave Macmillan.
Essien, O. E. (2020). “Annang in the Polygloth Africana.” Ed. D. Dalby. African Language Review. Vol. 9, 55–74.
Ette, E. U. (2025, January 5) Annang Heritage Preservation. Seirra Nature. [Accessed: June 5, 2025] Available: http://www.annangheritage.com
Fairclough, N. (2020). Language and Power. (3rd ed.). Routledge.
Gee, J. P. (2018). An Introduction to Discourse Analysis: Theory and Method. (5th ed.).
Routledge.
Glennon, J. (2010). Understanding Music. London: Macmillan.
Grice, H. P. (1975). 'Logic and Conversation. Eds. P. Cole & J. L. Morgan. Syntax and Semantics. Speech Acts. Vol. 3. Academic Press, 41–58.
Halliday, M. A. K., & Hasan, R. (2019). Cohesion in English. Routledge.
Idamoyibo, A. A (2016). “Indigenous Music in a New Role”. Nordic Journal of African Studies. 25 (3&4): 329–348.
Iwoketok, U. E. (2011). Beyond Entertainment: A Study of Uko Akpan (The Ekere of Akwa Ibom State). Plateau: Africa Christian Textbooks (ACTS).
Kecskes, I. (2014). Intercultural Pragmatics. Oxford University Press.
Leader, J. A. & Haynie, W. S. (2016). Music Education in the High School. Chicago: Prentice-Hall Inc.
Idowu, E. B. (2013). African Traditional Religion: A Definition. London: SCM Press. Leech, G. (2014). Principles of Pragmatics. Routledge.
Levinson, S. C. (1982). Pragmatics. Cambridge: Cambridge University Press. Lyons, J. (2017). Language, Meaning, and Context. Fontana Press.
Lyons, J. (2017). Semantics .Vol 1. Cambridge. Cambridge University Press.
Mercer, N. (2018). Exploring Talk in School: Inspired by the Work of Douglas Barnes.
SAGE Publications.
Merriam, A. P. (2014). The Anthropology of Music. Evanston, Illinois: Northwestern University Press.
Mey, J. L. (2001). Pragmatics: An introduction (2nd ed.). Blackwell Publishing. Mey, J.L. (1993). Pragmatics: An Introduction. Oxford: Blackwell.
Montapert, A. A. (2014). Distilled Wisdom. New Jersey: Prentice-Hall Inc.
National Commission for Museums and Monuments. (2016). Nigerian Belief Systems and Igbo World View. Enugu: NCMM.
Ndiribe, M. C. (2020). 'A Pragmatic Analysis of Proverbs in the Domains of Knowledge Construction in Igbo.' International Journal of Language and Linguistics. 7 (4), 725–733. https://doi.org/10.30845/ijll.v7n4p7.
Norrick, N. R. (2014a). Foundations of Pragmatics. De Gruyter Mouton.
https://doi.org/10.1515/9783110214260.
Norrick, N.R. (2014b). 'Proverbial Perlocutions: How to do Things with Proverbs.' Wise Words: Ed. W. Mieder. Essays on the Proverb. New York. Garland Publishing, Inc, 112–130.
Nwonyeh, G.I.R. (2017). “Influence of Technology on Indigenous Nigerian Music”.
Nigeria Journal of Humanities and Social Sciences. Vol. 1, 67–82.
Odebunmi, A. (2021). 'Pragmatics, Discourse and Society.' Volume 1: A Festschrift for Akin Odebunmi. Cambridge Scholars Publishing, 93–119.
Odebunmi, A., (2008). “Pragmatic Functions of Crisis-motivated Proverbs in Ola Rotimi's
The Gods Are Not To Blame.” Linguist. 33 (1), 200-218.
Onwuekwe, A. I. (2019). “Religious Music Composition: A Valuable Instrument for Cultural Transmission and Reconciliation in Nigeria”. I. A. Ezeaku (ed). Bulletin of African Religion and Culture (B.A.R.C). 5 (1), 45–59.
Onyiuke, Y. (2019). “The role of Music in Religion, Culture and its Reconciliatory Nature in Nigeria”. I. A. Ezeaku (ed). Bulletin of African Religion and Culture. 5 (1), 60–74.
Osisanwo, W. (2013). An Introduction to Discourse Analysis and Pragmatics. Lagos-Nigeria: Femolus-Fetop Publishers.
Osoba, G. (2014a). Linguistic Context and Meaning Construction. Journal of Pragmatics.
66, 1–14.
Osoba, J.B. (2014b). 'The Nature, Form and Functions of Yoruba Proverbs: A Socio-pragmatic Perspective'. IOSR Journal of Humanities and Social Science (IOSR-JHSS). Vol. 19, Issue 2, Ver. IV 2014, 44-56.
Prott, L. V. (2019). “Some Consideration on the Protection of the Intangible Heritage: Claims and Remedies”. Safeguarding Traditional Cultures: A Global Assessment of the 1989 UNESCO Recommendation on the Safeguarding of Traditional Culture and Folklore. Washington: Smithsonian Institution Press.
Robinson, M. H. (2017). “Beyond the Zoo: The Biopark”. Defenders of Wildlife Magazine.
62 (6), 79-90.
Yule, G. (2016). A Study of Language. 2nded. Cambridge: Cambridge University Press.
Searle, J. R. (1969). Speech Acts: An Essay in the Philosophy of Language. Cambridge University Press.
Searle, J.R. (1979). Indirect Speech Acts in Syntax and Semantics. Vol. 3. Speech Act. Peter Cole of Jerry Lee Morgan (eds.). Speech Act. New York: Academic Press, 59-82.
Tagg, C. (2015). Exploring Digital Communication: Language in Action. Routledge.
Umanah, V. S. & Okwueze, M. I. (2016). 'Social Change: Challenges to Cultural Preservation of Artifacts and Religious Objects in Akwa Ibom State'. In Niger Delta Journal of Humanities and Social Sciences. 3 (2). Ekpoma, Edo State: Niger Delta Christian Association for Academic Research.
Umanah, V. S. (2014). “An overview of Ethical Significance of Annang Proverbs”. World Multidisciplinary Journal of Research Development and Reformation. 1 (1), 123–138.
Unuabonah, F. O., & Akinwotu, S. A. (2025). Investigating the Pragmatic Functions of Nigerian English-based Proverbs: A Corpus-driven Method. Corpus Pragmatics. 9 (1), 51–73. https://doi.org/10.1007/s41701-024-00178-x.
Lawal, A. (2017). “A Pragmatic Study of Selected Pairs of Yoruba Proverbs”. Journal of Pragmatics. 27, 635-652.
Van Dijk, T. A. (2018). Society and Discourse: How Social Contexts Influence Text and Talk. Cambridge University Press.