Conclusion

lii CHAPTER TWO

REVIEW OF RELEVANT LITERATURE 2.1 Introduction

Literature is a word and not a thing (Scholes.1982:17). Literature is an imitation of life. Different research works have been carried out on literature. Also, scholars have worked on the different stylistic devices that are embedded in works of literature. This chapter is devoted to the review of the works of scholars that are relevant to this study on irony. Irony and ironic, as stylistic device has received little or no attention, despite the fact that it is a prominent figure of narrative and dramatic texts, tragic plays especially.

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O̩lábò̩dé‟s (1981) work does not discuss irony specifically, but metaphor, one of the devices we consider as an allied trope to irony. He sees metaphor as a sign that requires interplay oflanguage, individuality and the contextual situation within the culture for its interpretation. His work, though not on irony specifically, serves as a springboad for this study, especially with regard to irony and its allied tropes as important literary devices.

Adéyẹmọ (1986) is on selected tragic plays are based on three out of the four tragic texts that are chosen for this study. His focus is on the concept of tragedy, the reason for their categorisation as tragic plays, the characterisation and the didactic elements in the plays. However, the work does not mention the stylistic devices employed by the playwrights in achieving tragedy. This is very important because irony is synonymous to tragedy. This is the gap the present study is all out to fill, to bring out the tragic incidents in the play through the use of irony and the ironic.

In the consideration of other stylistic devices that share some resemblance in operation and effects with irony , the work of Ògú nrá ntí (1987) is relevant. He discusses the different developments that have taken place on satire in Yorù bá society.

He presents satire in traditional and modern society of the Yorùbá. He discusses satire in written drama, using seven Yorùbá drama texts to substantiate the fact that satire is not limited to only prose and poetry; it is also seen in drama. In his discussion, he makes no reference to the fact that irony and the ironic often generate satirical effects.

This is a very important area when looking at satire, especially in drama texts.

Although, the work does not give attention to irony in all the sevenYorùbá drama texts, it is still relevant in that irony and the ironic are used for satirical effects in the drama texts selected for the present study.

Adágbádá (1995) presents a critical study of Láwuyì Ògúnni ran‟s plays. She presents the features of his plays to include the use of poetry or verse, loan words, songs, proverbs and slogans as well as adaptation of Yorù bá history. Though, Adágbádá also discusses Láwuyì Ògúnníran‟s use of language , but irony , which constitutes an aspect ofÒgúnníran‟s language st yle, is not mentioned. Ògúnníran uses irony with poetic template for rhetorical purpose and for other stylistic effects , like for comical, satirical and humorous effects . However, Adágbádá‟s work cannot be totally dismissed. Her discussion on characterization and thematic presentation serves as a useful material for the ironic situations and events in this study.

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Ìs̩ò̩lá (1998:98) writes on the „forms of dramatic language in Yorùbá literature‟.

Although irony as one of the forms of dramatic language is not fully discussed, he sees language as a force and as an instrument for generating actions in drama andthis serves as an inducement for our analysis on irony as an extension of the force oflanguage.

O̩láté̩jú‟s(1999) work on Adébáyò̩ Fálétí‟ s „Basò̩run Gáà‟is also useful to this study.

He discussesFálétí‟s use of language inBasò̩run Gáà, noting that a literary artist has two ambitions, namely: to pass a message and to entertain. For him to be able to do these requires both literary and linguistic skills that will generate aesthetic pleasure.

These literary and linguistic skills areemployed and deliberately. He explores Fálétí‟s use of language under two sub -headings: the Yorù bá traditional materials and Yorùbá

stylistic devices. He looks at the rhythmic pattern, simile, metaphor, euphemism and wordplay. O̩ láté̩jú does not mention irony among the stylistic devices used in Bas ̣́ò ̣́sún Gáà as a dominant stylistic device . He is , however, not conscious of the fact that Baṣò ̣́sún Gáà is a tragic play that is full of irony and the ironic ,wherein there are many incidents of incongruity. He is perhaps, satisfied with his identification of metaphor and euphemism which are great allies of irony. He, therefore, feels at ease to discuss these two devices at length with their stylistic and semantic significance rather than irony. Therefore, the attention must be drawn to the importance of irony in the tragic plays as it is done in this present study.

A stylistic study of humour in Adébáyò̩ Fálétí‟s w ritings is the pre -occupation ofAdésànyà (2002). He discusses the origin and evolution of humour, its concept and types. He gives different categories of humour, such as linguistic humour, black or gallows humour, political humour, situation humour, humour in illogicality and self-depreciating humour.He uses three different theories of humour, discussingFálétí‟s sources of humour in his writings . He submits that Fá létí‟s use of humour in his writings originates from comparison through the use of stylistic devices like metaphor, simile and wordplay. The use of dialect and scenes of cinematography are also part of Fá léti‟s sources of humour. He claims that Fálétí creditably uses humour as a weapon of criticism, a descriptive instrument, a way of driving home his philosophical themes and a suitable weapon of laughter. However, his work fails to recognise irony as one of the devices used to generate humour in Faleti‟s play, especially in Ìdààmú Páàdì Mínkáílù, where irony is used for humourous purpose in more than one instance. The work is relevant because irony and humour are related,

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especially in drama because irony and the ironic are basic elements in generating humour.

Language of protest forms the focus of the work of Adésànyà (2003). He discusses the language of protest in Akínwùmí Ìsò̩ lá‟s E̩fúnṣetán AníwúràandAyé Yẹ

Wó ̣n Tán,Adébáyò̩ Fálétì‟s Basòrun Gáà and O̩ ládè̩jo̩ Òkédìjí‟s Ré̩ré̩ Rún.He presents the various ways the different authors use language in the identification of their characters. He presents and analyse the language of the oppressed and not necessarily the language of the oppressor. Language, as reflected in the work, serves as one of the tools in the construction of a social identity and a sign of demarcation between the oppressor and the oppressed. This is done through the use of different stylistic devices, metaphor, simile, wordplay and traditional materials like songs and proverbs.Although his work is based on Yorù bá tragic plays, he does not include irony and the ironic in his list of the language of the oppressed when it is clear that irony and the ironic situations and events are instrumentfor the workings of the protest that eventually leads to the tragic end in the plays. It is a means of communication between the oppressed and the oppressor because the oppressor does not understand any other language except the one from the opposite direction. This study is meant to fill the gap and explore how irony and the ironic are used as the basis for the remote and the immediate causes of the protest in the selected plays.

Abíó ̣́lá (2005) focuses on the plays of Akínwùmí Ìs̩ò̩lá where language of drama is discussed extensively. He presents a stylistic analysis of how Akínwùmí Ìs̩ ò̩lá uses language to deliver his message to his readers. He observes that, since language cannot be divorced from society, what makes drama relevant in society is the use of language. He highlights and discusses how Ìs̩ ò̩lá uses Yorùbá traditional materials and other stylistic devices to reinforce the various themes in his plays. However, the non-recognition of irony as an aspect of language of drama creates the necessity for this present study because irony is an important device in drama as reflected inE̩fúnṣetán Aníwúrà.

Shittu (2006) presents a stylistic study of humour in Láwùyí Ògúnnìrán‟s plays . He presents different definitions of humour , types of humour and theories of humour . Shittu discusses Láwùyí Ògúnnìrán‟s sources of humour , which are through the scene of cinematography, dialect, comparison, incongruity and wordplay . He declares that satire is one of the distinguishing features of Láwùyí Ògúnnìrán from other Yorù bá

playwrights. This work fails to see that humour can be derived through the

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employment of irony and the ironic situations and events in Láwùyí Ògúnnìrán‟s plays,especially in Àarè̩ Àgò Aríkúye̩rí, in which they are used to produce humourous effect. Therefore, this study is not onlylooking for irony and the ironic as stylistic devices in Ààre̩ Àgò but to also see irony and the ironic elements as devices used to generate humourous effect in order to achieve the overall message of the play.

Adégún (2006) investigated the language of satire, focusing on its origin and definitions. She also presents the linguistic patterns of satire at the word, phrase and sentence levels.The use of satire as the reflection of social and political issues is discussed within the framework of sociological approach. However, the work does not make an attempt to look at irony and the ironic as the platform for the tragedy in his plays . It does not also see the relation between irony and satire even when it is evident that Láwuyì Ògúnníran uses irony and the ironicextensively for satirical effects and comic relief in almost all his literary texts. However, Adégún‟s work helps in this study because irony and satire are close neighbours For instance; irony is used extensively for satirical effect and comic relief in Ààre̩-ÀgòAríkúye̩rí, which is one of the texts selected for this study. Therefore, this work tries to establish the fact that devices such as metaphor and euphemism cannot be treated in isolation but in conjunction with irony and the ironic as allied tropes.

The concern of Bello (2006) is poetry in Láwùyí Ògúnnìrán‟s drama . He discusses the relationship between poetry and drama and the importance of poetry in drama. He points out that poetry and drama are unified entities as reflected in Láwùyí

Ògúnnìrán‟s drama texts.Although the texts arehistorical, they are presented in a poetic form. He submits that poetry cannot be counted out of the featuresof literature because drama makes use of all segments of poetry like chants, songs and dance. He shows in his work how Ògúnnìrán uses po etry and poetic devices, rhyme and rhythm to make his drama an aesthetic piece. However, the irony and the ironic situations thatLáwùyí Ògúnnìrán uses poetry to present are ignored in his work, especially in Ààrè ̣-Àgò Aríkúye̩rí.According to Bello (2006:28), „drama is very close to poetry as far as the use of language is concerned.‟ When poetry or poetic features are found in drama, they are for specific stylistic, semantic and communicative purposes. He asserts that, in order to enhance the stylistic quality of his work , Ògúnníran, uses traditional materials like E̩ se̩ -Ifá, Rárà, Oríkì, O̩fò̩,¹ songs, proverbs and riddles extensively. However, he fails to identify the purpose for the usage of Yor̀ubá

traditional materials, especially ẹ́se ̣́-Ifá and Yorùbá proverbs from which irony of fate

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used to establish the Yorùbá philosophical belief on destiny derives . There is also the use of verbal irony as rhetorics delivered in poetic form for defence purpose by

Balógun in Ààrè ̣-Àgò Aríkúye̩rí . Bello‟s work also undermines the fact that irony within the frame of poetic structure by Ògúnníran in Ààre̩-ÀgòAríkúye̩rí is used to emphasise the strong effects of the tragic outcome of the play. However,Bello‟s work serves as a pointer, for it shows that poetry is a good framework from which irony and the ironic can be used to carry the weight of tragic incidents that can easily arouse the sense of pity and fear as noticed Ààrè ̣-Àgò Aríkúye̩rí.