UNISA | Oral Literature and Sociolinguistics AFL2602 Assignment 1
Oral Literature, Sociolinguistics and Cultural Expression
Due March 2026
1 Folktale Narration Patterns and Communicator Techniques
1.1 1.1 Critical Discussion of Narration Patterns in Folktale Communication
When a communicator narrates a folktale, they follow a structured patron or pattern that
ensures cultural transmission, audience engagement, and moral instruction. This pattern
is not arbitrary but reflects deep-seated oral traditions observed across African storytelling
contexts (Finnegan, 1970). Using the widely circulated Southern African folktale motif of
Sungura the Trickster (the hare) as a reference point, the narrator typically employs a cyclical
structure: orientation, complication, resolution, and didactic closure.
Key distinction
The orientation phase establishes characters, setting, and social norms. In Sungura
narratives, this often begins with a communal gathering or a problem affecting the ani-
mal community, positioning the listener within a shared cultural framework (Okpewho,
1992).
The complication introduces conflict, frequently through Sungura’s cunning actions that
disrupt social harmony. The narrator modulates pace and tone here, using strategic pauses
to build suspense. For instance, when Sungura deceives larger animals, the storyteller may
lower their voice, lean forward, or use hand gestures to mimic secrecy, drawing listeners into
the moral ambiguity of the act (Gunneretne, 2002).
During resolution, the pattern shifts toward restoration of order. The narrator’s pitch often
rises, gestures become more expansive, and the tempo quickens to signal impending justice
or consequence. Crucially, the pattern does not merely recount events but performs cultural
values: respect for community, consequences of greed, and the intelligence of the seemingly
weak.
Finally, the didactic closure explicitly or implicitly states the lesson. The communicator
may directly address the audience with a proverb or rhetorical question, reinforcing the tale’s
relevance to daily life. This four-phase pattern ensures the folktale functions as both entertain-
ment and social pedagogy.
Page 1 of 11
, UNISA | Oral Literature and Sociolinguistics AFL2602 Assignment 1
1.2 1.2 Language as a Tool of Power in Media and Political Speeches: A Sociolinguis-
tic Perspective
Language operates as a mechanism of power by shaping perception, legitimising authority,
and marginalising alternative voices. In media and political discourse, this manifests through
lexical choice, syntactic structures, and discursive framing that reflect and reinforce social
hierarchies (Fairclough, 1989).
Table 1: Sociolinguistic Power Mechanisms in Public Discourse
Mechanism Illustrative Example
Lexical euphemism Describing economic austerity as “fiscal consolidation” obscures
social impact, positioning policymakers as rational managers
rather than agents of hardship (van Dijk, 1997).
Pronominal strategy Political speeches frequently use inclusive “we” to create ar-
tificial consensus, while “they” demarcates opponents or
marginalised groups, reinforcing in-group/out-group dynam-
ics.
Metaphorical framing Referring to immigration as a “flood” or “tide” naturalises xeno-
phobic policies, drawing on subconscious fears while avoiding
explicit prejudice.
Intertextual authority Citing selective statistics or historical precedents lends scien-
tific or traditional legitimacy to contested positions, silencing
counter-narratives.
Media institutions amplify these patterns through editorial choices, source selection, and nar-
rative framing. A sociolinguistic analysis reveals how language use in news reporting on ser-
vice delivery protests, for example, may label demonstrators as “rioters” (criminalising dissent)
or “community members” (legitimising grievance), directly influencing public perception and
policy response (Mda, 2002).
Critical consideration
Power is not monolithic; subordinate groups also appropriate linguistic resources for
resistance. Social media hashtags, vernacular poetry, and community radio demon-
strate how marginalised voices can subvert dominant discourses, though often within
constrained digital or institutional spaces.
Page 2 of 11
Oral Literature, Sociolinguistics and Cultural Expression
Due March 2026
1 Folktale Narration Patterns and Communicator Techniques
1.1 1.1 Critical Discussion of Narration Patterns in Folktale Communication
When a communicator narrates a folktale, they follow a structured patron or pattern that
ensures cultural transmission, audience engagement, and moral instruction. This pattern
is not arbitrary but reflects deep-seated oral traditions observed across African storytelling
contexts (Finnegan, 1970). Using the widely circulated Southern African folktale motif of
Sungura the Trickster (the hare) as a reference point, the narrator typically employs a cyclical
structure: orientation, complication, resolution, and didactic closure.
Key distinction
The orientation phase establishes characters, setting, and social norms. In Sungura
narratives, this often begins with a communal gathering or a problem affecting the ani-
mal community, positioning the listener within a shared cultural framework (Okpewho,
1992).
The complication introduces conflict, frequently through Sungura’s cunning actions that
disrupt social harmony. The narrator modulates pace and tone here, using strategic pauses
to build suspense. For instance, when Sungura deceives larger animals, the storyteller may
lower their voice, lean forward, or use hand gestures to mimic secrecy, drawing listeners into
the moral ambiguity of the act (Gunneretne, 2002).
During resolution, the pattern shifts toward restoration of order. The narrator’s pitch often
rises, gestures become more expansive, and the tempo quickens to signal impending justice
or consequence. Crucially, the pattern does not merely recount events but performs cultural
values: respect for community, consequences of greed, and the intelligence of the seemingly
weak.
Finally, the didactic closure explicitly or implicitly states the lesson. The communicator
may directly address the audience with a proverb or rhetorical question, reinforcing the tale’s
relevance to daily life. This four-phase pattern ensures the folktale functions as both entertain-
ment and social pedagogy.
Page 1 of 11
, UNISA | Oral Literature and Sociolinguistics AFL2602 Assignment 1
1.2 1.2 Language as a Tool of Power in Media and Political Speeches: A Sociolinguis-
tic Perspective
Language operates as a mechanism of power by shaping perception, legitimising authority,
and marginalising alternative voices. In media and political discourse, this manifests through
lexical choice, syntactic structures, and discursive framing that reflect and reinforce social
hierarchies (Fairclough, 1989).
Table 1: Sociolinguistic Power Mechanisms in Public Discourse
Mechanism Illustrative Example
Lexical euphemism Describing economic austerity as “fiscal consolidation” obscures
social impact, positioning policymakers as rational managers
rather than agents of hardship (van Dijk, 1997).
Pronominal strategy Political speeches frequently use inclusive “we” to create ar-
tificial consensus, while “they” demarcates opponents or
marginalised groups, reinforcing in-group/out-group dynam-
ics.
Metaphorical framing Referring to immigration as a “flood” or “tide” naturalises xeno-
phobic policies, drawing on subconscious fears while avoiding
explicit prejudice.
Intertextual authority Citing selective statistics or historical precedents lends scien-
tific or traditional legitimacy to contested positions, silencing
counter-narratives.
Media institutions amplify these patterns through editorial choices, source selection, and nar-
rative framing. A sociolinguistic analysis reveals how language use in news reporting on ser-
vice delivery protests, for example, may label demonstrators as “rioters” (criminalising dissent)
or “community members” (legitimising grievance), directly influencing public perception and
policy response (Mda, 2002).
Critical consideration
Power is not monolithic; subordinate groups also appropriate linguistic resources for
resistance. Social media hashtags, vernacular poetry, and community radio demon-
strate how marginalised voices can subvert dominant discourses, though often within
constrained digital or institutional spaces.
Page 2 of 11
