Citation: Nuhu NALADO & Hassan RABEH (2020). Changes and Innovations in Hausa Proverbs in the 21st Century. Yobe Journal of Language, Literature and Culture (YOJOLLAC), Vol. .8 Department of African Languages and Linguistics, Yobe State University, Damaturu, Nigeria. ISSN 2449-0660
CHANGES
AND INNOVATIONS IN HAUSA PROVERBS IN THE 21ST CENTURY
Nuhu NALADO and Hassan
RABEH
Abstract
The goal of the paper is to investigate,
thoroughly, Changes and Innovations in Hausa proverbs in this century. The
Paper focuses on some changes and innovations introduced in to Hausa proverbs
as a result of some circumstances or globalization effects in the Hausa society
in this century. The event paves ways to the society to bring about some
remarkable changes and innovations in their existing cultural norms,
specifically on proverbs. The paper restricts its study to those proverbs that
has undergone these changes and innovations compared to its original forms or
structure. However, the paper adopted Scheme Theory as theoretical frame that
governed the paper. A scheme theory is taken to be an abstract representation
of a generalized concept or situation and its inherent entities. Events can be
linked because of our experiences of them which are temporarily related. Event
‘A’ is link to event ‘B’ by a series of interceding events. Event ‘A’ which
stands as primary data sourced from different experienced individuals at their
various settlements by using of recording materials. While ‘B’ stands as the
secondary data sourced from research works on Hausa proverbs as reviewed
related literature. The work identified reasonable changes and innovations in
Hausa proverbs especially, the content, contexts, and semantics expressions of
the discussed proverbs.
1.0 Introduction
The paper focuses
on the changes and innovations introduced in to Hausa folkloric aspects at
proverbs levels as a result of globalization in different perspectives.
Researchers described globalization as an intensification of worldwide social
relations which link distant localities in such a way that local happenings are
shaped by events occurring many miles away and vice-versa. (Haruna, 2013, p. 46).
Yakasai, (2012, p.
271) simply defines Globalization as, a kind of social phenomena deliberately
established, which has relationship with economic, science and information
technology, political, language, and culture of world communities, thereby
attached to it some modified policies as guided-desire of economic giants of
the world in order to serve their inhuman greed economic interest. Proverbs are
folk of wisdoms, which form an essential part of the experience and the way of
life of the people who produce them.
Bichi (1995, p.76
& 1997, p.150), defines proverbs as wisdom talk and one of the genres of
Hausa verbal folklore. According to him Hausa language is apparently very rich
in proverbs and new one’s are constantly being created. This is in conformity
with Kirk-Greene’s (1966) general observation thus: In Africa, for all its urgent urbanization, the blood of the proverb
still flows strongly in the veins of man’s daily life. Similarly, Guoling
(1985, p. 162) defines proverbs as contracted
speech that contains wise saying and wisdom in full meaning. Hornby (2010,
p. 1169) opines that proverbs is a
well-known phrase or sentence that gives advice or says something that is
generally true.
In the same vein,
Sarkin Gulbi (2014, p. 210) consideres proverbs as a short expressions of wit
containing wisdoms of past generations in a condensed form. Sometimes in
rhythmic language, easy to remember and pleasing to hear. In essence, proverb
is a (short) sentence that contains wide range of meaning and wisdom at any time.
Changes are the process that makes different course of transformation or became
different in essence, losing one’s or its original nature. The study considered
innovations as the creation of something in one’s mind uttered colloquially or
in literal texts aimed for achieving purposes. Wordweb, (2000).
2.0 Review of Related Literature
Scholars such as
Kirk-Greene (1966), Ibrahim (1985), Bichi (1995 & 1997), Birniwa (2005),
Asabe (2005), and Hassan (2009), collected and analysed Hausa proverbs on the
basis of their functions. Hasiya (2005) and Xangambo (2008) spared two pages each i.e
(18 & 19) and (67 & 68) respectively for an analysis, with examples, on
the classification of Hausa proverbs. Sarvi, (2014) examines sub sections of Hausa
proverbs in the field of human discipline at obedience, dedication,
preparation, endurance, perseverance and unity.
Junaidu, &
Yar’aduwa (2007), and Abubakar (2013). On their contributions attested that
each society in this world uses proverbs in their languages. They also stresse
that proverbs in Hausa language are some collective art of wisdom uttered in
their short form sentences originated from native previous experiences. The
goal of the paper is to investigate, thoroughly, changes and innovations in
Hausa proverbs at this century.
2.1 Structure
of Hausa Proverbs
Proverbs are used
frequently all over Africa, and they
are use in a variety of situations, with functions ranging from deliberate
instruction to the manifestation of personnel dexterity. Proverbs functions to
dispel suspicions between groups, they can be used in court to argue innocence.
They are integral part of a native’s linguistic dexterity as well as a rich
source of imagery and a candid expression of actual life (Xangambo, 1975, p. 224-225).
Proverbs
are the true expressions of Hausa philosophical saying. The activity shed light
on a various aspect of life. They relate to the daily experiences of the people
who use them in projecting their social and societal views. Example in the song
of the Emir of Katsina, Shata uses a proverb to reconcile the Emir with the
defeated candidates. The proverb appeal to the Emir not to bear grudges against
his adversaries, since his ultimate hope has been fulfilled in life.
Jagora : “ Wanda yai Sarki a Birni,
ya xarma Dagacin qauye…”.
Lead : Who becomes a king in the city,
Is beyond being a chief in the village...
(Xangambo,1975, p. 225).
In the same vain, Shata employes another proverbs to reconcile
the opposition groups and winning party metaphorically.
Jagora: Wallahi biri akwai wuya nai, waist
Kowa yana gani,
aka xaurai ga
kwankwaso don haka nan Jallah ya so.
Lead
The monkey has a neck,
Nonetheless, is always tied at the waist.
(Xangambo, 1975, p. 226).
In a different situation, Shata applies
another proverb which attested
Jagora : Xan hakin da ka raina
Shi
ke tsone maka ido….
Lead: No matter how small the grass is,
It can
prick the eyes.
(Xangambo,
1975,
p. 225).
However, the wit
sayings were used in a variety of situations, in some places it makes Shata to
assume the role of preacher, telling people that evil is punished and only
goodness is rewarding. People should shun bad deeds by referring to a proverb
that says:
Jagora: Kai dai mai gina ramin mugunta
To ka gina daidai qwaurinka
Wataqila fa
kai ka faxa
Mu gargaxi mai gina ramin mugunta.
( Shata A Waqar Mugargaxi
mai gina ramin mugunta).
Lead : Whoever is going to dig the hole of evil,
Tell him to dig a shallow one,
Not knowing if he’s the one to be trapped in.
3.0 Methodology
and Theoretical Frame Work
The theory
employed for the purpose of this paper is scheme theory. A scheme theory is
taken to be an abstract representation of a generalized concept or situation
and its inherent entities. As highlighted by scheme theory, a schema does play
a crucial role as the reader’s prior knowledge in meaning construction (Lackoff
& Turner, 1989). Image schemas are relatively abstract conceptual
representations that arise directly from our everyday interaction with an
observation of the world around us. Talmy (2000), argues that one of the ways
that language encodes conceptual representation is by providing schematic
meaning.
Johnson (1987),
developed a theory of image schema and proposed that embodied experiences gives
rise to image schemas within the conceptual system. Johnson, (1987, p. 29)
points out that a schema consists of a small number of parts and relations, by
virtue of which it can structure indefinitely many perceptions, images and
events.
In other words,
image schema operates at a level of mental organizations which locates between
particular concrete images and abstract propositional structures. He also
proposes that, in order for us to have meaningful, connected experience that we
can comprehend and reason about, there must be pattern and order to our
actions, perceptions and conceptions. A schema is a recurrent patter shape and
regularity in, or of, these ongoing ordering activities (Johson, 1987, p. 29).
The combination of our perceptual capacities and the circumstances of our
perceptual environment give rise to a massive, interwoven complex of concrete
and abstract linkages (Johnson, 1987, p. 117).
Therefore, some
events can be linked because of our experiences of them which are temporarily
related. E.g. event A is link to event B by a series of interceding events.
Event A which stands as primary data sourced from different experienced
individuals at their various settlements by using of recording materials. While
B stands as the secondary data sourced from research works on Hausa proverbs as
reviewed of related literature.
4.0 Changes
and Innovations in Hausa Proverbs.
Being Proverbs are
folk of wisdoms, which formed an essential part of the experiences in the way
of life of the people who produce them at the expense of ongoing globalization
era, enhanced the researcher to reflects on these changes and innovations in the
aspects, for disclosing the realities.
Lokacin mu ne! firiji ya ga sabuwar tukunya.
It is our time: As refrigerator glanced at a locally
made pot.
Initially, the
proverb reads as:
Lokacin ku ne: Randa ta ga an kai sabon tulu xaki. Which stands for “It’s your time: Locally made pot said to traditional cooler pot (tulu) when
it is taken to a room”.
Having a
transformation or losing original identity as a product of change makes the
researcher to attests that, the aforementioned proverb undergone change
compared to its original form. The change occurred as a result of technological
advancement, where by refrigerator substitute’s locally made pot. The
identified change heavenly rested upon semantic and grammatical expression of
the used items.
Muna zuwa: ÆŠan sakandare ya ga mai vespa.
“It is a matter of time: A secondary school student
paved glance at the owner of Scooter”
The study
considered the a for-stated proverb as a form of Hausa proverb that come into
existence at the expense of innovations. Because the entire content and context
of the wisdom saying were not part and parcel of Hausa indigenous or
traditional norms, but the society used their experiences to relate and
innovated upon the proverb as John, (1987, p. 12) attested. Initially, the
proverb reads as:
Muna zuwa Bera ta ga budurwa na ado da nono. Meaning “We
are on the way: A young aged girl saw a grown up girl proud with her breast.
Ji ka ji
yadda muke ji: San huÉ—a ya ga amale da garmar noma.
“Enjoyed our feelings: Plough Bull, glittered camel
with plough equipment”.
The above Saying
of wisdom undergone change and innovations when it is compared with the
original form which reads as:
Ji ka ji yadda muke ji: Aura ya ga takarkari da kayan
taiki.
The English
meaning is “Enjoyed our feelings: Donkey paved a glance to a cow bull with a
heavy load”
Traditionally in
Hausa society ploughing is done using bulls or hands, but presently some people
of the same society used to engage camels into the work. The change occurred in
a field of innovation due to the current societal experiences.
Ban san da zafi ba: an yi wa Likita tiyata.
“I don’t know it’s painful: A surgery was made to a
medical doctor”.
Initially the
proverb reads as:
Ban san da zafi ba an yi wa mai xori, xori.
Meaning “I don’t know its painful fracture surgery was
made upon a traditional practitioner”.
The proverb
undergone some changes compared to its original form. The identified change
rested upon medical doctor and surgery which directly replace fracture surgery
and traditional
practitioner.
Fata muke: ‘Klark’ ya faxi a bisa kujerar Darakta.
“We’re hopping:
An Office Clark stumped on Director’s chair”.
When this proverb
is compared to its original form which reads as:
Fata muke: Zagin Sarki ya faxi a bisa karaga.
“It’s what we are hopping: A king’s servant stumped on
throne chair”.
It is observed that there are
some contextual changes in
place of locations and characters e.g Director’s chair instead of throne chair Clerk
replace servant, and office
stands as palace.
Allah ya hutasshemu sun qi su bar mu mu huta: Shanun
huxa sun ga motar Tantan na aiki a gona.
They denied us our right: As bulls (cows) stared
tractor on work at farm.
Traditionally the
proverb reads as:
Allah ya hutasshemu sun qi su bar mu, mu huta: Matar
aure ta ga kuyanga a turaka.
Which refers to “They denied us our right: A maiden woman
glittered a slave lady in master’s apartment”.
Considering of
both proverbs one might attest that, the first proverb traced its origin from
the second one despite of some lexical changes in place of a maiden woman
glittered a slave lady in master’s apartment and that of bulls (cows) stared
tractor on work at farm. The changes
occurred as a result of globalization impact on suspending and dishonoring
human slavery worldwide, and introducing of mechanized farming system in our
farms paved way to the Hausa society to introduced the changes.
Bakinsu xaya: Maigadi ya ga Odita a ofishin Darakta.
“They have
equal identity: Watchman paved glance at auditor in Director’s office”.
Traditionally the
proverb read as: Bakinsu xaya: Talaka ya ga
Sa’i da Jakadiya na shawara. “They have
equal identity: Layman saw king’s treasurer and zakat collector (Sa’i), on
discussions. By casual observation one might attest that the first Hausa
proverb traced its origin from the second saying where by some lexical changes
in respect of watchman paved glance at auditor in Director’s office happened to
take place. The spontaneous change occurred at the expense of the current
globalization trend compared to its traditional form.
Safarar da ba ta huce takaici: Direba ya ga Tsohon
madugu bisa hanya.
Useless transportation: A truck Driver glittered Chief
pedestrian transporter along the road.
It’s the opinion
of the study to stress that, the a for-sited proverb traced its origin from
that Hausa proverb which says: Safarar da
ba ta huce takaici: Zuwa Gwanja da kayan koli. Meaning “Useless merchant transportation: Visiting Gwanja (town in Ghana),
with Hausa traditional cosmetics”. Because the entire proverbial context
and content focused the same target.
Ai da mu aka fara: Xakin-hayi ya ga
sabuwar shigifa.
“We’re the pioneers: A corn stock hut
stared at shigifa (Hausa traditional mud room).
The proverb is among the
Hausa proverbs that is related
with the environment
due to the content and structure of the saying. The study identified that, the
proverb has transformed or change to another form which reads:
Ai da mu aka fara: Mai tallar A-ci-balbal ya ga hasken
wutar lantarki.
“We’re the pioneers: Traditional lamp hawker witnessed
an electricity light”,
In another related
development, that old Hausa proverb which reads as:
Abun nema ya samu: Mai neman zuwa fada ballantana
sarki ya kira shi.
What is hopping has been achieved: A person with
intention to visit palace had a special invitation from king”.
This proverb has
been change by innovating as:
Abun nema ya samu: Matar bakanike ta haifi
sufana.
The English meaning stands for, “What is hopping has been achieved:
mechanic’s wife
gave born to a spanner”.
Sun xauki qaton banza a matsayin maigadi: Liman ya ga kare a qofar gidan
attajiri. “They adopted
useless creature as security personnel: Imam stared
dog at wealthy man’s compound”.
As a result of
social change some members of the society under discussion adopted the habit of
keeping geese in their compound for the sake of interest or hobby. It’s of the
habit or nature of each goose to attack any visitor or unknown persons to him.
The instance makes the society to change and innovate the a for-said proverb to
Sun xauki qaton banza a matsayin maigadi:
Agwagwa ta ga ‘geese’ a qofar gida. “They
adopted useless creature as a security personnel: Duck stared gees in a cut
yard”[1].
In the same vein,
that old Hausa proverb which stressed worse less transaction in a compound:
Having bride with three additional sons. Cinikin
da ba riba a gidanmu: Riqon Amarya da Agola uku, transformed to Cinikin da ba riba a gidanmu: Karen gida ya ga
xawainiyar da ake wa ‘police dog’. Worse less transaction in our compound: An ordinary
dog examined
police dog’s affair”[2]. The spontaneous
changes and innovations
compering to its’ old version occurred at the expense of some social changes
especially of introducing police dog and its’ services in the society.
However, a proverb which
stressed, ‘you survived at our expense: A
house wife saw grinding stone hawker in a town”. “Da bazar mu ake rawa: Matar Aure ta ga mai tallar
dutsin niqa”, transformed by innovation as a result of
social development related to the current mode of communication system as: Da bazar mu ake rawa: Tarho ya ga wayar salula. “You survived at our expense: A land line responded
to Gsm Cell phone”[3]. Abin mu ya bunqasa: Tsohon gyartai
ya ga ‘fanal bita na aiki a gareji. Our profession has expanded: A
traditional panel bitter visited garage[4]. The changes and
innovations rested upon
some words that is related with traditional
panel bitter', house wife, husband’s private part, and visiting
of garage compared to its’ original form
which reads as: Abin mu ya bunqasa: Uwar
gida ta ga kayan maigida na reto. “Our
possession has developed: A
maiden house glittered at husband private part lingering”.
Son tsegumi da kalar dangi: Zuwa bukin da ba a gaiyace
ka ba. “Unnecessary talks and making a relationship: Attending of uninvited
ceremony”. The
proverb has changed to: Son tsegumi da
kalar dangi: Wayar salula a hannun Tsohuwa. Unnecessary talks and making a
relationship: A Gsm Cell phone under the custody of an old aged woman. This
proverb is regarded as one of the Hausa proverbs that undergone some changes by
incooperating some innovations that are related with a Gsm Cell phone under the
custody of an old aged woman when compared with its’ old version.
The new Hausa proverb which reads as: Allah
sarki, zamani bai bar mu a baya ba: Maqeri ya ga xansa na sana’ar walda.
All praise be to Allah, modernization carry us along: A blacksmith witnessed
his son in a welding profession[5].
This
proverb traced its’ origin from the saying that
says: Allah sarki, zamani bai bar mu a baya ba: Mai mandaqo ta ga ana sana’ar
xannarogo a
kasuwa. All praise be to Allah; modernization carry us along: The seller of
ponded cassava stared at cassava cake seller in the market.
Isma’il &
‘Yar’adua, (2007, p. 76) on their contribution attested that each society
happened to survived in this world has its proverbs to be used in their
languages which originated from native and current societal experiences. In the
same vein, John (1987, p. 4), stresses that: Embodied experiences gives rise to
image schemas within the conceptual system. The afor-stated facts pave ways to
the concerned society (Hausawa), to innovate such kind of proverbs in order to
meet the target purposes. At this juncture, the study attested that the above
enlisted proverbs undergone changes and innovations as a result of some social
changes the society passed though.
Projecting of
social and societal norms in a specific aspect of life were among the structure
of Hausa proverbs before. The afore cited examples attested that, Hausa
proverbs under goes some changes and innovations currently as a result of
globalization. The content and items used in the discussed proverbs were newly
introduced aspects in the concerned society. E.g. tractor, Auditor, Director,
Cell phone, Refrigerator, Truck driver, Electricity and Clerk. Other examples
are Geese, Police dog, land line, Panel bitter and welding profession. The
changes and innovations lays on grammatical and semantics expressions of the
discussed proverbs. Before then, the entire content and topical issues of Hausa
proverbs mostly depended on cultural or traditional awareness.
5.0 Conclusion
Hausa proverbs
plays a significant role in all aspects of people live. In this paper effort
has been made to discuss the changes and innovations introduced in to Hausa
folkloric aspects at proverbs levels which emerged as a result of
globalization. Reasonable changes and innovations were examined in the paper.
Before then, the Language is reach enough in every linguistic aspect. That is
to say the language is reach in terms of coining, borrowing and assimilating of
borrowed words in any time and context. Therefore, the research recommended the
language as the most significant language among the African Languages which
paved ways for sustainable development in socio-economic and educational
activities of the people. However, the study identified reasonable changes and
innovations in place of Hausa proverbs especially at content, contexts, and
semantics expressions of the discussed proverbs.
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[1] The proverb was obtained from
Iliya Security at his place of work Kaduna State Government House on 12/6/2018.
[2] The proverb obtained from Isa
Nalado NPF, at Government House Kaduna one evening on 12/6/2018.
[3] The wisdom saying obtained
on15/7/2018 from John Xanladi (Ex NITEL Manager Kankia.)
[4] Interviewed with iroan bender and
also garage manager in person of Badaru Tafashiya at his garage at Kankiya
central motor station on 10/7/2019.
[5] Bala Uba maqeri Kankia. On 10/7/2019, at his garage.
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