The communication strategies are set from the ability to use dictionaries or words, to convey information, and give specific meaning to the speech. Thus, the construction of a language, whether oral or written, shapes an individual’s abilities to read and understand in a community. With regard to the learning environment, learners understand meaning according to socio-cultural factors, henced by the pedagogy of teachers, to determine the effectiveness of communication skills. Nagy, Wil-liam E. Anderson, Richard C [1].

Accordingly, this article treats the issues of communication involvement based in teaching a second language. Indeed, communication is fundamental to widen oral exchanges within learners to reach the target objectives. By referring to social and cultural values, the home language is set in a semiotic social context, in which, the meaning of the teaching language is understood as well as spoken by the learners to expand communication skills in second language learning.

The exact interpretation of pragmatic human behaviour is based on social and cultural norms. Social norms can be seen as explicit or implicit statements or rules when something should or could be said, and how it would be expected to be said. These norms affect society’s behaviour and are generally based on a certain degree of group consensus. Cultural norms include traditions, customs, beliefs, values and ways of thinking…” Noriko Is, AD Cohen [2]. Through the socio-cultural context, the factors that are essential to learning, because holding major impact on human behaviour depend highly on the social group. However, the development of this awareness is often a real challenge for the type of learners as learning performance strategies in the pragmatic L 2 interact in the discourse.

The Problematic

Proverbs are characteristically used to support an opinion, or even to reinforce the idea of a conversation or a contribution to accomplish specific words in speech. This reinforcement of opinion that generates a common sense, to mark a literary and discursive influence on cultural and social values is set to academic analysis. 

Ancestors are considered to have “intellectual ownership of proverbs”, that can be used for admonition, to warn of impending danger, or for counseling and encouragement depending on the context. Avoseh, [3]. Thus, learning skills and knowledge become crucial to the acquisition of cognitive metalanguage.

Beyond pragmatic communication as a determining factor on the learning environment, and that acts on the human behavior addressed by Niroko Is. AD, we pose a metalinguistic issue to raise the level of involvement and participation of learners. It should be mentioned that the use of an instructive language, whether maternal or acquired, is to guarantee the communication of the group.

Metaphorical communication that impacts learners’ values and behaviours refer to social beliefs, prior to the language of communication that the learners internalized in daily interaction. On this specific purpose, metalanguage is taken as a second language, which implies a subsystem of a language, allowing to prouce discourses on that language. 

With regard to linguistic data, the study focuses on the semiotics of proverbs or quotes that motivate learning. In other words, we consider quotes or proverbs that make use of reference whose semantics are explicitly part of the common perception. A relationship is then created between the mother tongue and the language of instruction to increase the level of communication and understanding.

The Literary Review

When the instructive language is different from the home language, language learning is taken as problematic. In such a particular sense, language practitioners, as linguists, teachers, wise-experienced people, etc. who would raise educational issues are mentioned through their slogans or speech to motivate the learners. African elders have mainly educated people from talks, proverbs, riddles, storytelling, etc., to convey particular meaning in particular cont ext, from generation to generation. This explains the reasons that socio-cultural and traditional relationships highly impact on education. One would keep in leading such valuable heritage for the aim at solving problems that are more accessible in communicative pedagogy. In this particular purpose, language is a vector of tradition and culture.

“Language is a manifestation of cultural identity, and all learners, by the language they speak, carry within them the visible and invisible elements of a given culture.” G. Zarate and A. Gohard Radenkovi.

In other words, the linguistic elements that promote the daily use of the language are perceptive to the habits and beliefs.

It is not the words in their morphology nor the rules of syntax that carry culture, but the ways of speaking of each community, using words, reasoning, telling, or arguing to joke, to explain, to persuade, to seduce.” Charaudeau P [4].

The strong sense of emotional appeal and personal experience that is incorporated into storytelling makes it an appealing method in adult learning and instruction Rossiter [5].

Since the metacognitive language related to proverbs or quotations plays a fundamental role in communi-cation. Achebe [6] incorporates idioms, proverbs, and concepts that evoke Ibo tradition and culture into his writing style. Nigerian communities used storytelling as oral discourse, since writing was unknown to most of the populace Achebe [6].

According to Andrea F. [7] Achebe uses proverbs to construct a guess sense in the Ibo language. In this way it creates a bridge between non-Igbo readers and the Ibo language. A language that reflects culture, because it always has a dual character: it is both a means of communication and a vector of culture. 

Between these lines, Achebe also shows that the people of Umuofia speak a complex language, full of proverbs and literary and rhetorical devices. Proverbs are part of a living tradition; they reflect the atti-tudes of society in emphasizing its need for physical survival and individual achievement, as well as the perception of man as connected to nature.

Among the lbo the art of conversation is regarded very highly, and proverbs are the palm oil with which words are eaten [6].

Achebe wants to make it clear that the reader must become familiar with culture, or fill cultural and lexical gaps, and build up to a certain level his own vision of culture. It is necessary to understand the Ibo language, to understand its culture. The cultural element is specific to languages, requiring to involve in this cultural context. In the same lines, 

In the process of translation or our work, we discovered that the translator had a lot of problems translating Igbo cultural elements into French. ANYABUIKE, Cyril [8].

Through the ideas that spring up around a metalanguage instruction, the poet and dramatic Nigerian writer states the powerful influence of language and culture in learning processes.

Soyinka gives ultimate meaning to the culture in which the environment must be conducive to learning. This explains why Soyinka is inspired by its culture and tradition, which he measures with value in his quotes.

“I grew up in an atmosphere where words were an integral part of culture.” Wole Soyinka 

One of the great legacies of Mandela, N has been his contribution to education, recognizing that it is a great way to ensure equality of opportunity around the world. Moreover, in his inspirational quotes, Mandela retraces the lines of importance given to the tradition which the learner must consider his pride. We note the fundamental impact of languages in a learning context in which learners draw inspiration from their histories and culture:

“Without language, one cannot talk to people and understand them; one cannot share their hopes and as-pirations, grasp their history, appreciate their poetry, or savour their songs.”

“A good head and good heart are always a formidable combination. But when you add to that a literate tongue or pen, then you have something very special.”

In the same lines, Thomas Jefferson’s quotations have greatly inspired the perspectives and methods of learning. Jefferson supports the problematic of this study about language learning, as well as the use of cultural and traditional facts that are close to the languages of daily use: No instance exists of a person's writing two language perfectly. That will always appear to be his native language which was most familiar to him in his youth. 

Referring to the Holy Bible, ESV copyright, 2001, the Old and New Testament puts a different question about wisdom, among which, the book of proverbs. A collection of works by various authors, although much is attributed to King Solomon. It dates from the tenth to the sixth century BC. The fear of the Lord is the beginning of knowledge. The first discourse is prefaced by a distich, which serves as a key-note to all the teaching of the book. This expression, "the fear of the Lord," occurs thirteen times in the Proverbs and plays a prominent part throughout the Old Testament.

The proverb 1 “The Beginning of Knowledge” is cited to support this work.

The Beginning of Knowledge

The proverbs of Solomon, son of David, king of Israel:

• To know wisdom and instruction,

to understand words of insight,

• to receive instruction in wise dealing,
  in righteousness, justice, and equity;

• to give prudence to the simple,
  knowledge and discretion to the youth,

• Let the wise hear and increase in learning,
  and the one who understands obtain guidance,

• to understand a proverb and a saying,
  the words of the wise and their riddles

• The fear of the LORD is the beginning of knowledge;
  fools despise wisdom and instruction.

In this biblical verse, there is marked the problem of a knowledge acquired through teaching and the awareness of learning. In this fabulous account, the intended audience would have been the people of Israel in the time of Solomon. Solomon built the Temple in Jerusalem and consecrated it to God. He knew that there was more to worship God than the ceremonial rituals of the Temple, the God who desired Israel to be a light for the nations.

Between the 4th and 21st dynasties, are marked by the texts of two authors, Khati and Amen-em-hat E.A.W. who were kings and authors of professional texts and administrators. The royal authors wrote works for the total benefit of their sons and heirs, whose main objective was to instruct them in the course they should follow, if they wanted to be appointed by Pharaoh to posts similar to those of their fathers. Moreover, the teaching of Amen-em-apt is not addressed to any son, prince or subject, but also to all men. 

To sum up, these authors relate the interactive circle around the linguistic community and its culture, which is part of its education. These broad ideas converge on metalanguage in the communication strategies for cognitive goals. These views widen the ideas to use languages that promote the common opinions, and based on social values as favorable in the interactive communication. Additionally, personal experiences in teaching a second language have led to know that participants interact when the language of instruction is not only understood, but also bound to communicative skills they acquire. However, academic realities are not consistent with a linguistic situation due to an education system inherited from colonization. This allows to draw inspiration from metalanguague as a code-mixing in communication where we incorporate proverbs or quotes, to achieve both learning and communication goals. From this principle, a dichotomy between the local and learning languages are set.

Starting from this discursive function of language, an educational issue is raised to compensate social knowledge for problems solving.

This study is carried out on the basis of a questionnaire given to learners at higher school, who experience local languages’ learning at Cheikh Anta Diop and the Virtual Universities. Likewise, a questionnaire is given to establish the sociolinguistic relationship and the educational environment, related to the metalanguage communication that motivates them. Thus, this questionnaire informs us about idiomatic or metaphorical expressions cited by the learners in the questionnaire to estimate the languages speaking rate. Similarly, we select a few proverbs or quotes that learners understand through social interaction. There is an understanding relationship between language and observation facts. Local language tools are analyzed for metalinguistic data that impact the level of learners to better understand second language use. Thus, socio-educational realities and the linguistic cultural heritage that impact on the performance of the learners are favored.

The pedagogy of the communication skills in second language takes inspiration from sociolinguistic parameters. This linguistic bridge between home and foreign languages would allow the target audience to not only to fill the oral gap in communication, and value their languages, but also to challenge problem-solving techniques in learning L 2. Otherwise, the main result is to optimize supports of cognitive processes in acquiring and understanding the foraigh language, while widening the communication effectiveness, and promote local languages. Thus, this study is important for learners, researchers and trainers of a second language, because globally, treats the matter of both mass communication and knowledge acquisition in local language (s) and second language learning for bilingual profeciencies. 

The metalanguage consciousness come from a social and educational observation that we study in two factors: learning of a language based on a society of values, whose language is transmissible, and the contact of a foreign language (s) predisposed by a colonization context. In this social aspect, the problem of the metalinguistic consciousness of learners arises when we evolve in a society where communication is mainly based on metaphors, quotations, riddles, and even proverbs or storytelling to give both a particular meaning to the discourse, and influence the transmission of values. Indeed, we are aware of the importance of cultural and social language that transmits a cognitive device that learners understand and use to excel in their formative curriculum. Therefore, this problem of metalanguage becomes a source of motivation that society uses to educate, in the same way that teachers could use for pedagogical effectiveness.

In social conversations, namely those of the media or institutions, a varied discourse is established between speakers and listeners who much draw their attention in the semiotics of the message. No attention is paid to the sounds, words and phrases used in the conversation. All these factors block language to reach the same comprehensive level, except in a conscious way. This is to say that we have various audience that manifests through multiple exchanges. The main objective is to understand the meaning in question.

There are various speakers and listeners who tend towards a common sense, but with a varied level or procedure of understanding. Indeed, in the age of tutorials, children learn to communicate at home before arriving at school. Social interactions are the learning processes they acquire in a widely open environment, sometimes excluding any type of evaluation or communication control methods. These communication processes have mainly shaped their oral expression and their ability to understand the meaning. WALLACH, Geraldine P [9].

This helps to understand that in a learning environment, learners do not expect different interpretations of the discourse, but the goal is fundamentally the understanding of the message that people or parents convey. 

As Wallach outlines, the oral communication in this case stage plays a prominent role in the interactions. The children are supervised so that the faculty of understanding intensifies, which requires a few steps of tutoring that parents accentuate to fill the oral deficiency.

Does this oral expression correspond to the academic objective of the learning period?

The challenges of the study answering this specific question are not only focused on the facts of oral skills learning, but also on the correspondence between what learners who understand in relation to academic realities. These academic situations of learning are a linguistic transition which generally impact on the learner’s implication. They generally become shy in a group, because they fill this linguistic gap which fall into the communicative effectiveness. As a result, we conduct a semiotic analysis of the statement, with samples highlighting a few proverbs that learners have globally understood.

“Ku Yàgg Cib Teen Baag Fekk La.”

“Success Is at The End of The Line.”

The message that the proverbs convey is culturally transversal, as societies of different cultures have marked the same reflex on the key meaning. Jean de la Fontaine in his famous fables teaches us the farmer who passes to his children the message that we gain after work. (No pain no gains.) Similarly, the same saying emphasizes that “only work pays” and whose message is recognized universality [10].

“Loo Doonul Tàalibeem, Doo Doon Sëriñam”

“The Teacher Goes Through the Learnerning Step First to Become What He Is Now.”

Indeed, ‘learning is mandatory to acquire knowledge.’ This applies in school as well as in real life. Having a logic that common sense shares, it approaches the semantics of the first case where one must struggle to win.

It is often possible to cheat without being caught, but impossible to know without learning. Knowledge is thus a process of acquisition that the learner must get into the idea to succeed.

Jàng Jàngaan, Boo Mokkalee Ber Sa Daara”.

“Learning To Succeed in Building Your Own School.”: According to the meaning in the discourse, the meaning of the third proverb is to know that in building one’s own school, one must get successfully ready to share knowledge. This translates the meaning that a learner must have a motivating and dogmatic character to arm themselves, while being patience. Knowledge is not acquired in a short time, and what is conceived is clearly uttered, and the words to say it occur easily.

Thus, learning requires specific time. When learners reach the stage of knowledge, it is useful and desirable to transmit the acquired knowledge. Thus, one hands-over the message of the messenger, to mean the teacher.

“Xale Bu Loxom Setee Mun a Bokk Ak Mag”

“Children Who Respect the Elders Cooperate with Them.”: As stated in the proverbial narratives of Amen-em-apt, his teaching is on the respect and imitation of children on their elders in order to benefit from their inheritance or social ascension. For Amen-em-apt, children who consider and imitate the wise can live up to their trust. As the fourth proverb points out this assertion, the saying or quotation approaches African realities with the same perception of the educational values.

“Age was respected among his people, but achievement was revered. As the elders said, if a child washed his hands he could eat with kings.” Chinua A [6]

Age was respected among his people, but fulfillment was revered. As the elders say: If a child washes his hands, he can eat with the kings.”   

Loo Jàngul Doo Ko Tari

“One Cannot Know Without Learning.”

The proverb shows that « one cannot recite what one has not learned.” We understand an educational responsibility that underlies the learner’s commitment. The latter is supposed to learn and memorize for conveying one’s knowledge. Consequently, skills are given to the practice that combines with knowledge. In the learning environment, “the culture of acquisition” precedes the “cognitive inheritance.” “Cognitive inheritance” means any innate knowledge, transmitted from generation to generation through occult or divinatory science. In schools, learning takes over the acquisition of knowledge, especially knowledge that is motivated by cultural beliefs and traditions. From these specific examples, it is often useful to make a mythological representation of the people as being scholars and wises, who are inspired by references to the other people. This is why learning has been taken as a seroius process for its success.

Ku La Mag Ëpp Lay Sagar’’

“He Who Saw You Born, Envelops You.”: It emphasizes that the behaviour of a person among his elders is not only adapted in imitation of their acts of wisdom. The behaviour also appeals to the mind of listening and attention that the child must devote to the wises. Further, the one who is older and better experienced than you are able to show you the right path and the right advice. This meaning requires humility and respect from the learners to show over what the elders say and do.

Xamul Aay Na Wànte Laajtewul a Ka Yées.

“Ignorance Is Bad, While Unconscious Is Worse.”

This meaning implies the acquisition of knowledge through the sayings. It states that if one is conscious of his ignorance, he can try to know, if one becomes unconscious of his ignorance, it is worse. It goes on to say, “Ignorance is bad, unconsciousness is worse. ”Knowldege is life." The first sign of ignorance is to presume that one knows. Man has much to know, and little to live and he does not live if he knows nothing. Baltasar Gracian. 

Some persons do not manage the situation of failing, which is generally one of the major causes of dropping-out of schools. The learners who do not know or who hardly understand become discouraged and give up at last. In such particular cases, being aware of possible shortcomings, allow to make retrospections to improve oneself. In the conveyed meaning, one must always learn from one’s mistakes, and even one’s own deficiencies. In the acquisition of knowledge, no one is supposed to know everything, moreover, most of the labor is unknown, which requires learning. As the Greek philosopher and thinker states: “we do not know the truth if we ignore the causes.” Aristotle

Knowledge being a learning process determines the nature of human beings, who merge between both nature and culture. Education is the mother of all civilizations that want to go through the years. 

“Gone, Lawtanu Yomb La, Boo Walbatiwul Mu Law Fu La Neexul”.

“The Child Is Supposed to Make Mistakes, In Order to Educate Him It Is Necessary to Correct Him.”

The education of the parents is also fundamental to establish a good foundation for the child before aacquiring another faculty of learning. It is mentioned in this proverb (7) that learners go through the stage of correctional education first under the control of their parents. The latter, knowing that the child is likely to make mistakes, must get the habit and duty to care of him. Then, we mention the academic environment where the parental up-bringing must be taken-over for best results. The situation to be family and schooly ready is favourable to the learning process and positive results. Given all these cited proverbs, learners who understand the meaning of each are at first favorable to learning. However, some desfunctionments occur thanks to the learning envrinement, in which the language is significant to make positive outcomes. The social environment is quite different from the academics, where the language is unfamiliar. The social discourse’s realities oppose to the academics', leading to treat such a inguistic gap issues in learning.

Competent teachers can shape meaningful presentations and advice through lectures, so that, even though second language learners are unaware of how they speak; they understand the key semantics. Contrary to the social aspect, learners are only interested in understanding the speaker’s information. This is what [9] absorbs in the consciousness of writing.

In this respect, teachers need a base of meta - conscious skills to play a role in the learners' communication process. This meta-conscious skill is most evident when learning a new language or skill. For example, speaking an unknown language can be a bridge of competence between mother tongues. It is to be expected that this task may be quite difficult in places where the language is difficult or unknown. If teachers understand the metalinguistic skills of learners in order to better plan the appropriate language objectives, this becomes advantageous.

Metalinguistic knowledge helps to better judge whether a student understands a given task and whether it is appropriate for a given child. Different types of languages form different modes of understanding. [9]

We conclude with Wallach’s broad ideas the need to communicate explicitly in order to teach, but also to consider traditional and metalinguistic basic notions in the process of acquiring knowledge.

Despite the need to transcend cultural bridges between different societies that require learning from other realities, it is always good to consider the need of the target audience. This is to say that teaching learning stratetegies must adapt to the social needs of learners to achieve its purposes. Parents play fundamental roles in educational needs and follow-up to perpetuate the usefulness of a future generation. For these words, Victor Hugo attests that: «Education is given by the family, while Learning is the role of the State. As being a tricky matter to set up, prior is that knowledge and learning self-involvement, because based on the retrospection of those who are favorable to self-education. Thus, we do not limit ourselves to what people teach us, we extend our knowledge through self-awareness. As experiment studies outline:

“Education is not limited to childhood and adolescence. Education is not limited to school. All of life, our environment is our education and an educator who is both severe and dangerous.” Paul Valery

Through these linguistic issues, related to education, we expect favourable results for the instructive languages. The target audience can raise the level of communication to interact mass communication. The learners become involved in participative panels, and both have psychological preliminaries of communication. Besides, we expect from this topic issue to promote local languages for a sustained level of understanding and open debate issues. The relationship between communication and interactive faculties are outstanding when the learners feel the desire to express their ideas, without being able to communicate appropriately. Accordingly, we suspend the linguistic gap, while evoking cultural and traditional become undoubtedly fovorable for problem solving.

Pedagogical deficiency in second language learning requires specific means to set for an extended communication level. The basic source of communication as the source language is neglected, which can negatively impact on the process and the acquisition of knowledge. Based on these findings, Thus the involvement of metalanguage based upon social realities are helpful both to learners and teachers for motivated expectations. These metalinguistic data from selected idioms, associated with socio-cultural beliefs and realities aimed at promoting competence in L 2.

However, considering societies, whose linguistic predisposition is opposed to the cultural and social environment learners evolve, the negative impacts on learning becomes more and more serious. If the use of different languages in learning is to be overcome, harmonizing the cultures and traditions of those different languages is beneficial in teaching and learning. Consequently, biligual factors become benefical to learners. 

1. Nagy, William E. and Richard C. Anderson. Metalinguistic Awareness and Literacy Acquisition in Different Languages. Technical Report No. 618, 1995.

2. Ishihara, Noriko and Andrew D. Cohen. Teaching and Learning Pragmatics: Where Language and Culture Meet. 2014, doi:10.4324/9781315833842.

3. Avoseh, M. B. “Proverbs as theoretical frameworks for lifelong learning in indigenous African education.” Adult Education Quarterly, vol. 63, no. 3, 2013, pp. 236–250.

4. Charaudeau, Patrick. “Langue, discours et identité culturelle.” Éla. Études de Linguistique Appliquée, no. 123–124, 2001, pp. 341–348.

5. Rossiter, Marian. “Narrative and stories in adult teaching and learning.” ERIC Digest, 2002, pp. 1–8.

6. Achebe, Chinua. Things Fall Apart. 1959. MLA reprint, 2021.

7. Fischer, Andrea. Chinua Achebe's Things Fall Apart: Bridging Cultural Differences. GRIN Verlag, 2004.

8. Anyabuike, Cyril. “La problématique de la traduction des éléments culturels dans things fall apart de chinua achebe.” Journal of Modern European Languages and Literatures, vol. 9, 2017, pp. 34–43.

9. Wallach, Geraldine P. “Improving clinical practice: A school-age and school-based perspective.” Language, Speech, and Hearing Services in Schools, vol. 45, no. 2, 2014, pp. 127–136.

10. De La Fontaine, Jean, et al. Fables de La Fontaine. Éditions Filmostat, 1946. Originally published 1668–1694.