Swahili Proverbs, Idioms and Sayings Used by Teachers and Parents: A Critical Discourse Analysis of Ego Formation and Implications for Egoless Pedagogy
Emmanuel Nestory Kayuni (https://orcid.org/0000-0001-7837-7607) ¹³*
Kanwera Japhet (https://orcid.org/0009-0002-9933-3798) ²
Melinda Hestiana (https://orcid.org/0009-0006-7824-0380) ³
¹Department of Education, School of Education and Humanities, Mwalimu Nyerere University of Agriculture and Technology (MNUAT), Mara, Tanzania
²Department of Educational Policy, Planning and Administration, Open University of Tanzania
³Department of Education, Bharathiar University, Coimbatore 641046, Tamil Nadu, India
Email: kayuni1924@gmail.com
Abstract: Swahili proverbs, idioms and sayings are widely used in socialisation and education, yet their possible role in constructing ego-oriented dispositions has received limited critical attention. This study examined how selected expressions used by parents and teachers may construct ego-related meanings and considered their implications for egoless pedagogy in Tanzania. A qualitative documentary review guided by Critical Discourse Analysis (CDA) examined a purposive corpus of 28 expressions: 10 proverbs, 8 idioms and 10 sayings. The population comprised Swahili expressions used as resources for children’s socialisation and education; a documentary review checklist guided selection and analysis. Fairclough’s three-dimensional model was used to examine textual, discursive and social dimensions. The analysis identified three forms of ego construction: Authority Ego, Defensive Ego and Image Ego. Authority Ego centred on hierarchy, obedience, rank and control; Defensive Ego on pride, resistance to correction and protection of self-concept; and Image Ego on masculinity, achievement, emotional control, gender roles and social status. The study recommends that parents and teachers use such expressions critically, linking respect with dialogue, correction with learning, and strength with humility and responsible relationships. The study concludes that indigenous Swahili expressions can be retained as cultural resources while being reinterpreted to cultivate egolessness.
