A Study of Underhand Euphemism in Kowane Gauta Program of Freedom Radio

Citation: Jamila Rabiu GOGA & Yahaya ABBAS (2020). A Study of Underhand Euphemism in Kowane Gauta Program of Freedom Radio. Yobe Journal of Language, Literature and Culture (YOJOLLAC), Vol. .8 Department of African Languages and Linguistics, Yobe State University, Damaturu, Nigeria. ISSN 2449-0660

A STUDY OF UNDERHAND EUPHEMISM IN KOWANE GAUTA PROGRAM OF FREEDOM RADIO

Jamila Rabiu GOGA

&

Yahaya ABBAS

Abstract

The paper analyse some euphemism in a selected media programme. The aim is to see how some sociolinguistic and cultural element like euphemism are used in the media. The objective is to explore euphemism as a tool for verbal play on language, deviating from the traditional use of it as a taboo avoidance tool. By purposely sampling ludical euphemism, the paper tries to find out how euphemism as a politeness marker help in preserving mutual face. It also seeks to reveal how language could be used to facilitate understanding of culture and people. In doing so, it employs Brown and Levinson’s (1987) politeness theory. Therefore, it reveals Ludical euphemism as a means of showing proficiency in language use. As a politeness marker, it ensures mutual protection of both the face of the media and audience. It also portrays euphemism as a means of enriching language and preserving cultural heritage.

1.0 Introduction

Language is a means of communication through which humans express their views, attitudes and behaviour. Williams (1990) supports this idea and argues that language is primarily an intended tool for human communication. This means that, language by virtue of being a tool for communication in a given human setting is also a means through which people could relate and be understood. Hence, language and culture are inseparable in the sense that norms, values, Ideals and traditions of a society are all cultural elements that language embodies. Evwierhom (2016) is of the opinion that language is an embodiment of culture and culture influences language. This suggests that the culture of a people is majorly understood in their language through some linguistic elements such as metaphor, euphemism, etc. with great emphasis on euphemism.

Therefore, there are some certain words, expressions or topics that are bound to be spoken in public, or for one reason or the other, might not be preferable in some certain contexts including media programs such as the radio presentation. Hence, every language user is expected to behave in line with the culture of the language he uses, and every society maintains some rules that guide the language use of its speakers. It is in this respect, Shemshurenko and Shafigulliana (2015) defined euphemism as a linguistic phenomenon that is permitted by norms and verbal behaviour, socially acceptable and used for replacing forbidden improper and inconvenient words or a taboo. Hence, there are individual as well as societal factors that call for the use of euphemisms in linguistic communicative processes. The most notable among these factors is what could be termed as the avoidance of taboo by the communicators. Religion and social cohesion are also part of these factors. Other factors include the language user's desire to misrepresent idea or ideas, and sometimes to be eloquent in communication. It is in this regard, Sebkova (2012) sees euphemisms as a key indicator of increasing complexity of speech. “Saying what we mean takes a high order of intelligence. It takes an even higher order to not say what we mean while still conveying our thought”. These words used to show eloquence in language use are referred to as ludic euphemism. Ludic euphemisms deviate from the traditional euphemism as a taboo avoidance tool in communicative process, it rather sees euphemism as a device for showing proficiency in language use. As Burridge (2018) puts it, ludic euphemisms are used to show eloquence in speech, such that speakers takes ordinary letters and words of a language and put them in extraordinary uses in the expressions they construct. In this regard, euphemisms are seen as tool for verbal play in a language. Hence, the use of euphemism to show eloquence heighteneda recreational sense of the speakers of the language and constitutes pleasure in listeners to hear language being used as fun.

It is worth noting that Euphemisms are employed in speech and radio presentation with the sole aim of avoiding face threat to the listeners and at the same time preserving the presenter’s face. This is because, according to Evwierhom (2016), media or radio presentations are reflective of social and cultural events in the society. Since language users in the society, precisely speakers employ euphemism to avoid offending their listeners, orportray some sociolinguistic peculiarities in language use, and radio presenters also do that for the same purpose.

It is with this background, this study offers a linguistic analysis of some ludic euphemisms used in ‘Kowane Gauta’ and ‘In da ranka’ programs of Freedom Radio, in Kano. The study analyses how euphemism as a sociolinguistic phenomenon is used in Nigerian electronic media particularly Freedom Radio in Kano state, to preserve the image of their audience as well as their own. This is done in line with the assumptions of politeness theory postulated by Brown and Levinson (1987) with a hope that it will pave way for other researchers to explore more sociolinguistic phenomena in the media.

2.1 Theoretical Framework

This study employs Brown and Levinson (1987) politeness theory which sees politeness as a fundamental factor for communication, aimed at maintaining social cohesion through the maintenance of individual or public face. The theory describes politeness as a means of showing concern for people's face. It holds that the main reason people deviate from direct communication is to protect their face and that of the people they address or speak to.

Brown and Levinson analyse almost every action as a threat to someone face. That is, everyone’s face depends on every other’s face being maintained. So one acts in a way that assures the other’s face is not threatened, and by so doing maintain his own face. It suggests that linguistic politeness comprises the use of interactional strategies aimed at taking care of two basic face needs or wants: firstly, positive face need or that need to be valued, admired or approved of, and to maintain positive self-image; and secondly, negative face need or the need not to be imposed upon, the need for relative freedom of thought and action.

Brown and Levinson outlined various kinds of politeness strategies: positive politeness strategy, negative politeness strategy, off-record politeness strategy, bald on record strategy among others.

Brown and Levinson however, recognised the importance of three fundamental sociocultural variables: firstly, the social distance (D) between the participants; secondly, the power (P) that the addressee has over the speaker; and thirdly, the ranking of the imposition (R) expressed in the utterance in the relevant culture. They maintain that the way these variables contribute will vary from culture to culture.

From the forgone points therefore, we could clearly see that euphemisms and politeness are very much intertwined, in the sense that euphemism in most situations are usually geared towards preserving the face of the language user. In this regard, Allan and Burridge (1991) claim that euphemism is used as an alternative to a dispreferred expression in order to avoid possible loss of face: either one‘s own face, or through given offense, that of the audience or of some third party (Sebcova, 2012, p. 9).

The speaker would be triggered to employ euphemism in order to make his speech be approved and appreciated by the listener, and the listener too would prefer euphemisms used in addressing him so as to avoid being uncomfortable or hearing unpleasant connotations. He may also prefer to get sweet sounding expressions from the speaker.

Therefore, euphemism is a two way of preserving the interest of both speaker and listener. In similar view, Sebcova (2012) maintains that this function of euphemism is generally associated with deliberate selection of language to suit conversational purposes. This affirms the assertion of Qi (2010) that one of the principles of euphemism creation is pleasantness. However, the so called pleasantness does not refer to the pleasantness of the sound to the ear, but the pleasantness of better connotation to the mind. This euphemism could be in form of word, phrase, sentence or a whole paragraph depending on the contextual use, Goga (2018). In this regard, euphemisms are used for fun as verbal play in various contexts. The paper thus tries to explore this distinctive feature of euphemism in ‘kowane gauta’ and ‘In da ranka’ programs of Freedom Radio Kano.

3.1 An Analyses of Some Ludic Euphemisms in Kowane Gauta Programs

It is clear that many euphemisms are created largely to amuse. Ludic euphemisms form a part of our everyday verbal play, and Burridge (2017) maintained that the manipulation of language that speakers display is remarkably inventive at times. Ordinary speakers take ordinary sounds and letters, words and phrases and put them to extraordinary uses in the expressions they construct. Hence, this euphemism can be categorised under euphemisms for positive politeness as proposed by the theory. The positive politeness strategy seeks to reduce threat to positive face and make the hearer/listener feel good about himself, his interests or possessions. This kind of strategy is mostly used in situations where the audiences know each other very well. ‘Kowane Gauta’ is a political programme organised by Freedom Radio, which gives the audience room to criticise or praise their political candidates, condemn or appraise a political agenda, or discuss a prevailing political issue. ‘In da ranka’ on the other hand, is a program organised to broadcast some amazing, flabbergasting or perplexing issues in the society. These programs are purposefully chosen because of their widely use of aboriginal words. Hence some ludic euphemisms collected from the program are analysed based on the said theory as follows:

3.1.1 Kìrjin bikin APC ta qàramar hùkuumàr Bunkuurèe sun bayyànà màamaakìnsù kân yaddà shùugàbànnii sukà yii wà jàm’iiyyàr riqòn gangancii har ta kai tsoohon shùugàban Bunkuurèn, Alhajì Sàma’ilà Buujiya, ya yar dà shàhadàrsà ta APCin dòomin dai koomàawaa jàm’iiyyàr PDP (Kowane Gauta 09/01/2018).

Gloss: Bunkure top APC officials expressed their surprise over their leaders’ political negligence, which led to the former head of Bunkure, Alhaji Samaila Bujiya’s conversion to opposition party, the PDP.

Here the metaphor Kìrjin biki (the upper frontal torso or VIP) is used here as hyperbole to stress the importance of the status of the people that left the party as well as the intensity of their loss. Also, in yar dà shàhadà, politics is metaphorically euphemized to be a religion, which one can believe or disbelieve in.

3.1.2 Ita kùwa wata kootùn maajistìrè mài lambà 26, aikèwaa ta yi dà wani bàkaanikè mài suuna Yaa’ù gidan kazoo bias zargin sà dà aikìi na zàmba cikin amincì dà cùuta indà wani jaami’in soojà ya baa shì gyaaran mootàrsà, àmmaa ya sai dà ita ya shaa gallàrsa (In da ranka 23/01/18).

Gloss: Magistrate court number 26 has sent a mechanic to prison for fraud and breach of trust. He was given a car for repairs by a soldier but instead he sold it and put the money to personal use.

Here, prison is euphemized to gidan kasòo (correctional center) in order to reduce the intensity of the disgusting imagination of the place in the mind of the listener. The expression gallarsa in same respect is a euphemism for shagalinsa; ordinary sounds of language are taken to form the word in order to show language proficiency and achieve euphemism purposes.

3.1.3 Mabìyaa jam’iiyyàr PDP dà kèe Kanòo sun faarà sheelàntaa wà duuniyàa manufarsu ta ajìyè àqiidàr tàllàn turmii, wandà sukà cêe àkwai tsantsar wàhalàa à cikinsà (Kowane Gauta 07/11/2017).

Gloss: The PDP has begun to proclaim their intentions of deserting the party on account of suffering and not enjoying any benefits.

Here, the proverb jidali tallan turmi is clipped as a euphemism for jidali to show that the party is full of hardship, which will leave one with no decision but to leave the party.

3.1.4 Zaa kù jii mù dà tattàunâwaa dà magàadaa annabaawaa kân hàalayyàr aibàtà shùugàbànnii dà kuma qyàashii gà màasu abin hannu (In da ranka 26/12/2017).

Gloss: And here follows our discussion with the people of God on the attitude of slandering leaders and envying the rich and well to do.

Here, the expression magàadaa annabaawaa and màasu abin hannu are circumlocutory representations of Imams and rich people respectively used as euphemism in order to show fluency in language competence.

3.1.5 Cikin tattàunâwar dà Saalisù Bàffaayò ya yi dà Fàrfeesà Mustàfaa Mùkhtâr, masànin tattalin arzìkii na Jaamiàr Bàayerò, yaa fayyàce wasu gavoavii dà yakèe jîn lallai àkwai Lam’à fiye dà tìrìlìyân takwàs dà kasàfin kudîn ya qùnsaa. (Kowane Gauta 14/11/2017).

Gloss: While speaking to our correspondent Salisu Baffayo, the economist, Professor Mustapha Mukhtar of Bayero University has revealled some inconsistency concerning more than 8 trillion in the 2018 budget.

If we consider lam’à as metaphorical, the similarity between the source ―inaccurate ablution‖ and that of target ―inaccuracy of the budget allocation‖ can easily be interpreted. Therefore, lam’a is chosen here to show that no one is perfect. If one could make mistakes in ablution, then the leaders too can do the same in budget allocation. Hence, mistake is euphemised as inconsistency in order to show language competence.

3.1.6 Shii kùwa Amiinù Bellò Masaari, Gwamnàn Ta Dikkò xaakìn kàaraa, cêewaa ya yii; Bàa wai matsalàr kuxii kawài kèe àddabàr àlummàr qasar nàn ba, dòomin muddìn bà à sàamu shuugabancì nagàri à màtàakai na sìyaasà ba, tòo zaa à yi ta dàben kwàloo bàa tare dà an ga canjìn dà akèe neemaa ba (Kowane Gauta 14/11/2017).

Gloss: Katsina state Governor, Aminu Bello Masari, said that Nigeria’s problem isn’t only financial, but that of governance too. He maintained that change will only be realized when proper governance is established, otherwise it will just be like beating about the bush.

Ta dikko xakin kara here, is a part for whole euphemism of Katsina ta dikko xakin kara used to refer to the state. And daben qwalo is another euphemism for wahala, all used in order to amuse or show competence.

3.1.7 Hùkuumàr ýan hidimar Qasaa taa bayyànà cêewaa saabon tsaarìn dà ta fito dà shii zâi rage xungushen dà wasu dagà cikin màasu aikìn kè yî na shân rowan tsuntsàayee à indà akà tuurà su gudaanar dà aikìn dà kuma gaanoo màsu yîn shigegè à aikin (in da ranka 03/03/2017).

Gloss: The NYSC explained that the new method of screening will reduce the level of corrupt practice by the corps members of absenteeism from their places of assignments as well as revealing fake candidates.

Here, fraud is euphemized as xungushe, while absenteeism is euphemised as shan Ruwan tsuntsaye, which is metaphorical representation of birds drinking water, all in a bid to euphemise corrupt practices.

3.1.8 Amiinù Haamisù Kibiyà yaa cêe suu dai ba sù ganii à qasà ba don hakà aùtân gàmbô nà zàavee mài zuwàa (Kowane Gauta 05/02/2018).

Gloss: Aminu Hamisu Kibiya asserted that they haven‘t seen any benefit to tell, so they will not dare to vote in the forthcoming election.

3.1.9 Shii kùwa Hàbiibù Indaabaawaa mài yungu-yungu yabàa wà gwàninsà ya yi, Dr. Abdullaahì Umàr Gandujè, dà cêewa, ai shii mài zumàa baa yà tàllà dòomin kùwa yaa yi aikìn dà idò kè ganii hannuu yà tabà kuma qafà tà taakà. (Kowane Gauta 09/11/2017).

Gloss: But Habibu Indabawa Mai Yungu-Yungu praised his hero Governor Abdullahi Umar Ganduje’s success, saying that he has done enough for the eyes to see, for hands to touch and for legs to step on.

Gani a kasa is a euphemism for tsinana komai while autan gambon is a circumlocutory way of saying ba za su kara ba. Mai zuma ba ya talla on the other hand is a clipped form of the proverb mai madi shi ke talla, mai zuma ba ya yi used as euphemism to show the Governor’s dedication to duty while aikin da ido ke gani hannu ya taba kuma kafa ta taka is a circumlocutory representation of development projects, all used as euphemisms to show language competence.

3.1.10 Jàm’iyyàr hàmayyà ta PDP sunàa ganin yìwuwar sake daawôwaa kàragàr mulkì, zaa à gaane hakàn bisa gà là’akàrii dà kàlàaman jaagooroorin jàm’iyyàr PDPîn à wajen miiqà ragàmar shuugabancìntà gà saabon direebà à jihàr Kanò, wàatò Sanatà Màs’ud L. Dooguwa (Kowane Gauta 11/01/2018).

Gloss: While handing over the party leadership to a new appointed party leader, Senator Mas’ud L. Doguwa, the opposing party, PDP, expressed their hope of returning to power in the next elections.

Here, leadership is metaphorically euphemised as driving in order to show proficiency.

4.1 Conclusion

It is clear that euphemisms as a communicative phenomenon are not only used to avoid offence in the media context, but also used to show proficiency in language use. As a politeness strategy, euphemisms are used in this sense to please audience with better connotations in mind. The use of ludical euphemisms in the programme will resonate audiences’ senses of belonging as they will cherish their cultural values and ideals being taking care of by the media. This affirms the suggestion of the theory that politeness includes the use of interactional strategies aimed at taking care of peoples face. In this regard, ludical euphemisms are used by the media to show proficiency in language use so as to carry their audience along and to make their audience feel good about themselves, their interests and processions as propose by the assumption of the positive politeness strategy. It is also noteworthy that the use of ludical euphemisms in the media does not always favour all audiences, as second language learners might find it hard to comprehend some terms for example; in 3.1.4 the use of ‘Ta dikkodakinkara’ as ‘Katsina’ will only be understood by a native speaker who has knowledge of the traditional titles given to the northern states. But all the same, the use of these euphemisms has made the media and avenue for enriching language vocabulary as well as preserving cultural heritage.

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