Culture Report, May 1994

Tod K. Vogt

Rhetorical Styles

• Proverbs

The use of proverbs is said by some to be a hold-over from the Fon aristocracy. Some say that the Abomean kings often spoke in proverbs. However, even today, proverbs are used in communication. Although, it is assumed that not everyone understands the proverbs, only those who have concerned themselves with this higher, more culturally pure form of communication understand and use proverbs.

Proverbs among the Fon have one feature that distinguish them from western or biblical proverbs. Most Fon proverbs have both a "Statement" and a "Response." They form a two-level proverb. For example, "Ny.naxovi úo nusunu ú dojiwe b. zege yi j'm'." This is the Statement, it means: "While and old woman was making sauce, a beetle fell in." It is followed by the Response: "S' ce úunu lan m'vo a." The Response means "It was not my destiny to eat without meat." A close equivalent in English would be; "What will be, will be." Usually, the person expressing the idea will say the first line, the Statement. Those to whom he is speaking are to know the Response and may either utter it or simply remember it. The most direct meaning is found in the Response. But one must make the Statement in order that the listeners will think of the Response and grasp the intended meaning.

For a list of Fon proverbs see the last section of this report; EXAMPLES OF PROVERBS AND PRAYERS.

• Examples

Particularly in more rural, more traditional areas of Fon country, we have found that meanings are communicated indirectly through expressing examples. For instance, while interviewing the Daa of the Aligudo quartier in Azonzoundji, we were expected to grasp his meanings to our direct questions through the examples that he gave.

We posed the question, "What are the qualities of a good man?" Instead of answering with a list of good qualities, Daa gave us an extended example about the behavior of a visitor who meddles in the affairs of his host. At first we thought that we were being gently reprimanded for some social infraction which we had committed. However, soon we figured out that Daa was actually answering our question by citing one example of a bad quality. Further, we were to deduce that a good quality is the opposite of a bad quality; "it is bad to do such -n- such, therefore not to do it is good."

• Miscellaneous

In Azonzoundji, the Aligudo quartier is occupied by one extended family. In the quartier there are several living compounds. Some of the houses are as far as 100 yards apart. Rather than walking from one house to another to ask a question or relay some information, it is not uncommon for the family members to yell from one house/compound to another. Apparently, the members of the Aligudo quartier perceive themselves as close enough to permit yelling between compounds.

Conversation Topics

•Taboo topics

There do not seem to be large categories of taboo topics of conversation. In general, it is not considered rude to ask someone about their business, their political beliefs, their religious beliefs, or their family.

There are several exceptions. It is considered rude to ask someone about his sexual relations with his wife, unless he approaches the subject first, usually wanting to discuss a problem. The subject of one's income is another exception. At least among the more urban Fon, it is considered rude to ask someone the amount of his income. This is particularly true between a superior and a subordinate. A subordinate should never ask his superior about his salary. Since a superior probably already knows the income of his subordinate, it is not considered rude to ask him about it. While interviewing a young married man, I approached the subject of sexuality. When I asked about womens' breasts, he giggled and acted a bit embarrassed. I assume that his reaction indicates a level of discomfort concerning the subject of womens' breasts.
Insults The greatest insult is spoken against one's mother. The second greatest insult is spoken against his father. It is not uncommon for one, in the midst of an argument, to curse and insult the family of the other.

Conflict Resolution

Conflicts are frequently resolved in a public forum. Even private conflicts are frequently taken before a village council for resolution. For example, a man who neglected to support his wife and to whom he owed 40,000cfa was brought before a village council by his wife. The village council demanded that he pay his wife the full amount but he refused, paying instead 7000cfa. At first his wife refused to accept the smaller amount but since the council had no mechanism for enforcing their decisions, they persuaded the woman to accept the 7000cfa.

Village councils also hear cases of theft. A man was caught stealing 2 chickens; one from his father and one from a woman. He was brought before a large village council. He was made to stand in front of a large semi-circle comprised mostly of men who were seated. I was told that the meeting started at 3pm. I arrived at 7pm and the meeting lasted until 8pm. The discussion continued heatedly for 20 minutes after my arrival. Eventually, a young man was sent to get a paddle from the house of the security officer. When the young man with the paddle arrived, the full council reconvened and the discussion continued for a few more minutes during which there was much yelling. Finally, the security officer stood before the accused. The accused put forward his hands, palms up and the officer hit each palm 4 times with the paddle. The accused flinched and grimaced at the pain. He was also ordered to pay 2000 cfa to the village and 2 liters of palm wine in addition to returning the chickens.

Feuding

• The Nature of Feuding

Among the Fon, feuding is a common occurrence. Since our arrival, we have witnessed many arguments. It appears that arguments nearly always erupt into yelling matches. Frequently while in Azonzoundji we can hear people arguing somewhere in the village. While conducting the previously mentioned interview with Daa, we were interrupted when the chief arrived. Almost immediately upon his arrival, an argument arose between him, Innocent, Paulin, Pierrette, Paulin's mother and Lydia. They all raised their voices and interrupted each other.

According to one source, arguments between husbands and wives usually involve much yelling. It is considered bad for a husband to hit his wife first. However, if a wife hits her husband first, he is free to hit her back.

Between brothers, fighting can take the form of yelling, punching, hitting with a stick or even using a knife or machete. Between parents and children, arguments take on a slightly different form. If the children are already adults, the argument usually consists of just yelling. However, even yelling at a parent is considered disrespectful. One source said that adult children should not react to being yelled at by a parent. If an adult child hits a parent, the parent will curse the child and probably disown him. Apparently, there are certain expressions which are commonly used to express anger during an argument.

• Reasons for Feuding

Jealousy is a major problem among the Fon. Many arguments are a result of jealousies. The Director of the School at Azonzoundji said that most fights between husbands and wives are a result of either jealousy, infidelity or a lack of sexual satisfaction for the wife. This could be a result of favoritism which the husband has for one of his wives over the others.

Recently, Nancy & I went with 2 other Christians to the home of a Christian couple who had been fighting for several weeks to help them work through the problem. After listening to their perspectives, it seemed clear that at the root of the problem was the husband's refusal to help his two wives live at peace with one another. He even appeared to prefer one wife over the other. The one which he neglected had recently given birth and was getting little help with the baby from her husband, the other wife or other family members. Instead of trying to rectify the problem by helping more with the baby, the husband concluded that if she couldn't take care of the baby, she could not take care of him either and he refused to eat any food that she prepared. In that way, he favored the other wife, by eating only her food.

Non-Verbal Communication

• Kinesics

Emblems (intentional with a verbal translation)

When arriving at someone's house or place of business and one wants to announce his presence, he claps 3 or 4 times. This is roughly equivalent to knocking on the door or ringing the bell. Between a young man and a young woman who are engaging in sexual relations outside of marriage, there are often signals which serve to call the other to a rendez-vous for having sex. The signal can be as innocuous as bending down, picking-up a twig and breaking it, or a certain type of glance. Usually the signal is so inconspicuous that others are completely oblivious.

Nodding the head means "yes" and shaking the head means "no." If one wants to tell someone to "come here" without yelling, he can gain eye contact and purposefully bow or nod the head. Another way to call someone non-verbally is to extend the hand, palm down and extend and retract the fingers several times. This is frequently used for calling taxis.

The Director of the School in Azonzoundji says that he can tell his students to "sit" by lowering his hand, palm down, from waist level to mid-thigh. To tell someone "don't do that" on extends the index finger with the palm away from the body and shakes the finger from side to side. Further, he can communicate "quiet" by either putting his index fingers to his lips or if the noise is too great he taps the edge of a pencil or pen on the desk to indicate that he wants quiet.

Illustrators (gestures which compliment words)

During a conversation if something negative, unfortunate or failed is spoken of, the person recounting the story can lazily clap their hands and leave the palms exposed for a moment or can clap one hand over the closed fist of the other hand (making a slight popping sound) to express the emotion.

When greeting someone, there are several ways of expressing respect. One can grasp the right forearm with the left hand while shaking the other person's hand. Or, one can show respect by shaking the other person's hand with both hands. Or, one can bow either from the waist or at the knees while shaking hands. The person of greater status should be the first to offer their hand to the person of lower status. Should the person of lower status offer their hand first, it is see as a slight insult.

When leaving, it is common to raise both hands, palms toward the addressee, while saying "good-bye."

Affect displays (movements/expressions of emotion)

Between friends of the same gender, there are several ways of expressing friendship. It is very common to see 2 men or 2 women walking together holding hands. When standing together in a group, 2 men or 2 women may put an arm around the shoulders or waist of their friend. If 2 people, usually men, who are not of the same family wear cloths made from the same cloth, they are expressing their solidarity.

In Cotonou or occasionally in Bohicon or Abomey, it is not uncommon to see a man and woman walking together holding hands. I have never see this in more rural regions of Benin. When this occurs, there are 2 possible meanings. One, they could be expressing an "intimate love" relationship similar to western people, or two, they could be brother/sister or cousins of the same generation and are expressing their familial closeness.

• Oculesics

There do not seem to be strong cultural rules regarding eye behavior. However, the limited data that has been gathered supports opposing conclusions.

Since the Daa of a village, quartier or family is the most respected and powerful, one should not look at him in the eyes. This is particularly true if one is being reprimanded. However, the School Director at Azonzoundji insists that the students look him in the eyes when he speaks to them. He says that he wants to know whether they understand him or not. From my interview with the Director of the School, I think we can deduce that the default behavior is to avoid eye contact with someone to whom one wishes to show respect.

Another eye behavior can be categorized as an emblem or regulator (see Kinesics). During a conversation, the listener can communicate to the speaker that he is understanding by closing and opening the eyes. It is a form of affirmation. It is something like a blink but done voluntarily and for a longer duration. It fills the same purpose as nodding the head or uttering "un-huh" for the English speaker. Raising the eye-brows is another eye behavior which means virtually the same thing. During a conversation, if the listener is listening intently, he can communicate his understanding and/or agreement by slightly raising the eye brows. With some people this behavior looks like they are "bugging-out" their eyes.

• Haptics

For data regarding the Functions and Norms of Touch see the section titled Kinesics.

•Vocalics

When arriving at someone's house or place of business and one wants to announce his presence he calls out "kaw-kaw-kaw." This is roughly equivalent to knocking on a door or ringing a door bell. This is usually used in conjunction with the clapping (see Kinesics: Emblems). During a discussion, if the listener wants to communicate to the speaker that he understands and/or agrees he can quickly inhale a small amount of air. This makes a slight sound that is interpreted as agreement and/or understanding.

Mass Communication

To the exclusion of television, radio, newspapers, billboards and posters, there are three forms of mass communication which are used among the Fon. Mostly in the villages, the Fon use a bell-like instrument called a gong. If there is an announcement to be made to the village, the official village announcer will wait until after dark before sounding the gong several times and calling out the message. Depending on the size of the village, he will do this several times in different parts of the village to insure that everyone hears. Even in Bohicon, we occasionally hear a gong and someone calling out a message.

Though the gong is the most common form of mass communication in the villages, a second form of mass communication is sometimes used if the technology is available. In Azonzoundji, the chief helps to support himself be renting his generator, tape machine, microphone and speakers to people for use during funeral celebrations. When the equipment is at his house, he occasionally uses the amplification system for making announcements to the village.

If there is an announcement to be made in Bohicon, often a small truck, equipped with an amplification system will drive throughout Bohicon making the announcement. Usually this announcement concerns an up coming political meeting, a social happening or some up coming entertainment.

Leadership Styles

There are at least 2 levels on which decisions are made; the family level and the community level. On the family level, it is the Daa who is ultimately responsible for making most decisions. Even decisions that do not effect the entire family are often brought before Daa to ensure that his wrath is not incurred by leaving him out.

If there is a dispute or decision to be made in the family, Daa will call a family meeting. Daa will listen to all sides of the story. Ideally, the proper course of action is clear to everyone involved. However, if there is no consensus, it is Daa's responsibility to make the final decision. Once made, everyone is expected to honor it. A good Daa is said to be characterized by his advanced age and by wisdom. A bad Daa is considered un-wise and sets a bad example.

If there is a dispute or decision to be made on the village level, the political chief, called a delegate, will call the meeting. Most men and some women are expected to attend. It is very important that the various Daas of the village attend. It is their opinions that are most important. Once the Daas and other leading members of the village have reached a consensus or near consensus, the delegate declares the decision.

A good delegate or mayor has certain characteristics. He is at least 30 years old and is capable of the work. He must be viewed as a good worker by the others in the village. He is not a womanizer and he keeps his own family and affairs well organized.

Examples of Proverbs & Prayers

• Proverbs

Proverb: Nu e úo m' xo m' ., e w' n. nyi vodun m' ton. (Agossou, 123)
Translation: The thing which is in the belly of someone, that is his vodun.
Meaning: The thing dearest to someone is what he worships

 

Proverb: Vodun towe lo; Ayi towe m' w' de. (Agoussou, 146)
Translation: Your vodun is in your heart.
Meaning: One worships what is in his heart

 

Proverb: Ny•nu úo viji w‘, b jot• wa xwegbe
Translation: When a woman gives birth the thief arrives
Response: A úo nuúe wa w‘ hun wa
Meaning:"You do what you do and I'll do what I do" or "Mind your own business"

 

Proverb: Anuwanum•n• yi m• dan, úo k•do m‘
Translation: The fool searches for the snake in the hole from which mud was taken to build a house
Response: E l•n • nu ú‘ú‘ si e na nyi e n‘
Meaning: "He who accepts something without value becomes its apprentice"

 

Proverb: Nya yi gbe bo m• kw‘ s•
Translation: A man went to hunt and saw some fruit so he took it instead
Response: Lee m• gb•n e w‘ nu bu gb•n
Meaning: "He who profits by chance will lose by chance" or "Easy come easy go"

 

Proverb: Anuwanum•n•, e kp•n afin nu n•vi ton e w‘
Translation: The fool looked at the rat for his brother
Response: Nu úe s• wayi-wayi wu a
Meaning: "The rat is no longer here" (i.e. they are not here)

 

Proverb: Ta e úo su k•nu b`‘ xo v• e w‘ úo gangan k•nu a
Translation:The head that is on the neck of a vulture that steals sacrifices from the altars is not the same head that is on the neck of the bird Gangan
Meaning: "Though 2 things are similar they don't do the same things (usually 1 bad and 1 good)

 

Proverb: Agbo m• xo bo kp•n s‘li
Translation: The pregnant buffalo saw her lower abdomen (i.e. below the fetus)
Response: E s‘ hun y`aga
Meaning: "She lifted her heart up"

 

Proverb: Anuwanum•n• e yi kan xweby• úo x•m‘ e w‘
Translation: The fool left to greet the king in the palace
Response: Yovo-hwan ee ba we y•: xwe xwii w‘ a úe nu e ba we hu nu w‘ ba we. E ka nyi hwi w‘ ba hu w‘ a ba.
Meaning: "White Man's war that happens:if you go after it, it is dangerous, if it comes to you it is dangerous." (ie."Somethings are bad whether you seek them out or they seek you out")

 

Proverb: Klut• úuwe bo j`ayi
Translation: The revenant (ghost) dances and falls down Response: Un ton we
Meaning: "I have finished" (ie. "I fired him/Its over/I have finished with him/her")

 

Proverb: Ny•naxovi úo nusunu d`adojiwe b• zege yi j‘m‘
Translation: The old woman put the sauce on the fire and a beetle fell in
Response: S‘ ce úunu lan m‘vo a
Meaning: "It was not my destiny to eat without meat: (ie. "It was not my destiny for such-n-such to happen")

 

Proverb: E xwl‘ úa nu ny•naxovi bo s‘do asuxwe
Tranlsation: He shaved the hair of the old woman so she could be married (ie. to shave the gray hair of an old woman hides her age and she can, in principle, be married)
Response: Kaka nu azan úe na j‘
Meaning: "In a short while" (ie. "you will see the real person in a short time")

 

Proverb: E d`ab•b•nu t•x•su bo do atin m‘
Translation: He prepared the beans for the fetish of deformed children and added the white powder (something the members of that fetish do not eat)
Response: Su ce n‘ a
Meaning: "Not my law" (ie. This does not conform to my commands)

 

Proverb: Mal‘nu e bla nu bo úu dok• e w‘
Translation: The Muslim fasts and eats cakes of beans
Response: S‘ j‘n na hwl‘n mi
Meaning: "Destiny will save me" (It doesn't matter what I do, God/Allah/Destiny will save me)

 

Proverb: Afinsa úu hwehwe ny•hu gb•sa úu gbe úokpo
Translation: To eat a rat leg regularly is better than eating a goat leg only one time Meaning: "A bird in the hand is worth 2 in the bush"

 

Proverb: Anuwanm•n• ee kpesin nu viton b`‘ flenukun e w‘
Translation: The fool gave porridge to his child & the child had a seizure
Response: E kp•n tenu koúo • k• w‘ n• xo
Meaning: When the dear child is well he knods gently (?)

 

Proverb: Ac‘s‘n b`‘ kp•nwun tant•n gb‘
Translation: Achesen won the 200 franc prize
Response: Ya w‘ v‘ mi xwey‘m‘
Meaning: "There will be no more suffering this
year:(ie. Good times are coming [because of being chose for a job, etc.])

 

Proverb: Nukum‘ e s• do d`amasin na e w‘ ‘n• do nu a
Translation: We prepare the herb tea with joy but do not drink it with the same joy Meaning:(?)

 

Proverb: Ajanu-hala do nubyaxa nu wukpaj‘-m‘-d•t•
Translation: The hyena said to the person in the bamboo hut...
Response: Gb‘j‘n hw wa b• s‘ úo we
Meaning; "You came to this world without a real destiny" (I am going to eat you) (ie. you are valueless)

 

• Prayers

"May the tomb be easy/gentle for the dead" This is a prayer that expresses the wish that the dead "rest in peace." This prayer is often mentioned on the radio in memory of those who have died.