Hausa and the Green Environment: An Examination of Select ALA’s Songs

Citation: Abubakar AYUBA (2018). Hausa and the Green Environment: An Examination of Select ALA’s Songs. Yobe Journal of Language, Literature and Culture (YOJOLLAC), Vol. 6. Department of African Languages and Linguistics, Yobe State University, Damaturu, Nigeria. ISSN 2449-0660

HAUSA AND THE GREEN ENVIRONMENT: AN EXAMINATION OF SELECTED ALA’S SONGS

Abubakar AYUBA

Abstract

The paper examines Utilitarianism in Aminu Ladan Abubakar’s emotion; his philosophical inspiration seeks for happiness to humanity. The consistency between Hausa songs and Utilitarianism summarizes principles of Utility as nature places mankind to control pain and pleasure. It also determines wrong and right actions of mankind. The corpus songs explicate the causes and effects of the contemporary problems in Nigerian-Hausa society and describe vividly how the society is governed by pain and pleasure. Therefore, the paper observes that goodness and righteousness balance humanity while ingratitude and selfishness promote pain as portrayed. The paper also argues on ultimate happiness is the end goal of morality as has been clearly incorporated moral principles by ALA’s artifacts.

1.1 Introduction:

Scholarship in Hausa Oral songs classified songs based on their composers, clients and or musical instrument accompaniment as said Bello (1976) divided the Hausa songs into four as: kiɗan sarauta (cort song), kiɗan jama’a (popular song), kiɗan maza (song for brave) and kiɗan sana’a (vocational song). In addition, Umar (1984) includes waƙoƙin ban-dariya (comic songs) and non musical songs which comprise women songs, children songs, folktale songs, work songs, play songs as well as the above mentioned by Bello (Tsoho, 2002, p. 89-90). However, Oral singers play a prominent role in Hausa as they entertained and encouraged soldiers during the tribal wars, they also remained the chroniclers and enlighten the people (Furniss, 1996, p. 126-7). Yet, Hausa singers function as in the 19^th and the 20^th centuries but in accompaniment with modern and traditional musical instruments when composing in multi-media studios. Contemporary Hausa singers can be described as freelancers; their themes contain contemporary issues of the Nigerian-Hausa society as emotion of Aminu Ladan Abubakar (ALA) synthesized.

The paper considers the poet a utilitarian who was influenced by nature and culture as his incorporated sympathy, vex, patriotism, and commendation as well as laughter joke in his artifacts to please his audience(s). Moreover, ALA mirrors in house problem caused by internet and suggests to couples (particularly those wives who regarded internet as co-wife) to consider internet is a space for researches and a media for kinship ties among others by a reasonable husband. But over utilizing internet without considering the rights of the family is unsuitable. Despite the domination of orality over ALA’s compositions, they delight and instruct and portray events vividly, they also relate the past and the present situation. The vitality of literacy in turning pains affecting the society and counseling by the poet aim for green environment through the impact of ethical values for the development of social, economic and political setting of his environment for betterment.

2.1 ALA the Utilitarian Poet

Aminu Ladan Abubakar (ALA) was born in 1973 by malam Ladan at Unguwar Yakasai, Kano State. He obtained Islamic education and enrolled to Tudun Murtala L.E.A. Primary school in the 1980-1986, he proceeded to a Dakata in 1987-1992, and in 2007 Aminu obtained Diploma in Arts and Design at Matan Fada in Kano State. Aminu Ladan Abubakar is married and blessed with children. He was interested in poetry since his early childhood and memorized a lot when he was a boy. He then learned from Malam Abdullahi Sani Makarantar Lungu; the one who immensely influenced ALA. On the other hand, ALA participated into various writers’ club in Kano, and has written romantic novels. (Gusau, 2011, p. 1-5). Aminu Ladan Abubakar is among the famous contemporary Hausa singers, his compositions portray the past, and the contemporary arena of the Hausaland as well as prophesy of the future of the society he belong to. ALA cherished numerous Hausa poets, he lives cordially with both the contemporary poets and traditional once.

As ALA obtained both Islamic and modern education, his emotion and inspiration are also guided by such knowledge, and his society tremendously influenced his talent. Themes of Aminu Ladan Abubakar’s compositions correspond with the utilitarian view that believe in the power of self sacrifice of human being for the good of others (Mill, 2006, p. 325) as incorporated in Rayuwar Afirka, Hangen Dala and Dangi Muy yi Ɗammarar Ko Ta Kwana. The rhetorical pattern of the poet expresses his state of mind and perception, his imagination portrays visit of angel of death to his children. The poet’s sympathy to that day when his children souls’ would be out one by one, meaning they would be history. The sympathy captures parents-children intimacy, whereas kidding parents by children blossoms ultimate happiness, but the opposite of happiness is caused by death. Allegorically, ALA admonishes society as he narrates his in house interaction and children’s pleasure, rather he communicates to those who misuse time in this material world, instead of seeking ultimate pleasure. On the other hand, his weeping is sympathetic it also portrays pain and piety.

ALA whose literacy communicates to society particularly the literate minds to help social dysfunction he then views history, preserved knowledge and foresight serve as a tool for development because they are the required energy for egalitarian society. In addition ALA’s compositions reflect his strength and knowledge as he always supplicates to almighty God and seeks protection of Satan and the evils of humankind. His ability to critique social evils as well as elaborating social unrest such as poverty that devastate happiness, the poet discusses the cruelty of poverty and corruption in ruining the principle of Utility, it turns righteousness upside down; which could affect human physique and psychology as well as devastating general nature of society. The poet’s ability to synchronize morality and responding to the root cause of societal problems required sacrifice, effort and knowledge to benefit humanity, his call for revival and adjustment aim to substitute pain with happiness

Therefore, ALA’s state of mind summarizes the principles of Utility which calls for betterment, sympathy and hope. His poems relied on human feeling, love to moral virtue, good thought, and action that can be seen through mutual interaction with people guided by religion, nature, and morality to promote happiness of the society. The poet reminds people the heart is the consequences of good and evil thinking. Because he believes “A virtue is a trait of character that is manifested in habitual actions. The virtue of honesty is not possessed by someone who tells the truth only occasionally or whatever it is to his own advantage. The honest person is truthful as a matter of principle; his actions “springs from a firm and unchangeable character.” (Rachels, 2006, p. 697). Also “In Hausaland, now as then, the principles of good behaviour and proper senses of good and bad in human relations are deliberately inculcated. The Hausa have a word for this kind of societal homiletics: Tarbiyya, purposeful and positive moral instruction. The Hausa lexicon is full of words and concepts pregnant with morality; its idioms abound in perceptive proverbs, pithy to a point… We have noticed the explicit moralizing of Hausa folk literature…” (Kirk-Greene, 1973, p. 19). Now as then, ALA is benefactor to society, his artistic expression recognizes virtue ethics could prevent or minimize injury and restore happiness. His expectation from a gentleman is to value goodness as well as to interact freely with people.

3.1 Happiness in ALA’s Songs

Life is governed by pain and pleasure, wrong and right, man’s action is rooted with causes and effects. Moreover, the principle of Utility approves or disapproves of every action because utility is any object that has a benefit or given a pleasure, it may also be good and advantage to mankind since it produces happiness and prevents mischief, pain, evil or unhappiness to occur. Utility as a theory gives priority to interest of the general public (Bentham, 2006, p. 309). Moreover, Utilitarian writers considered mental pleasure has more impact than bodily pleasure. Utilitarianism also values nobility because it cultivates character and individuals benefit from nobleness of each other because it promotes their happiness (Mill, 2006, p. 321-323). Despite the fact, Utilitarianism believes in happiness of the majority, it is also aware that, good physical and moral education cannot absolutely eliminate evils, poverty and disease, it “often cannot be in any material degree mitigated, and no one whose opinion deserves a moment’s consideration can doubt that most of the great positive evils of the world are in themselves removable, and will, if human affairs continue to improve, be in the end reduce within narrow limits. Poverty, in any sense imply suffering, may be completely extinguished by the wisdom of society combined with the sense and providence of individuals…. Disease, may be indefinitely reduced in dimensions by good physical and moral education and proper control of noxious influences” (Mill, 2006, p. 324-5).

To Utilitarianism, character development as well as endowment of natural resources and skills acquisition of a particular community could improve dignity and standard of living. In addition, availability of these could help in developing character as has been evaluates by Alhassan et al (1982, p. 27-28) morality in Hausaland is governed by tradition, Islam, and nature. They are strengthening virtue to accumulate wealth and raise family long in the history.

3.1.1 Marriage

Marriage is the institution that requires energy and responsibilities. Nobility of both the husband and the wife are required by most of the world cultures. Humility and special regard are given to both the bride and the bridegroom families in Hausa, irrespective of their origin. Normally couples start matrimonial life once they fulfilled the requirement which may certify the contract, the contract begins when parents of the bride handled their daughter’s responsibility to a man who is responsible before them. The unforgettable kindnesses offered by the two parties during courtship remain alive as ALA recounts the kindness offered while marring outside his home town:

Zariya gari na yalwa sunasa babban gari,          

Zaria is a big city

Ina da masu neman matar zama taggari?           

Who are intending a virtuous wife?

Zariya ka je da aure sha’aninsu ba garrari,         

Zaria wedding requirement is simple

Warwara da jiɗa nake da bugun Musali da ni.

I have a first hand experience.

A responsible husband is providing food and shelter for his wife; while a wife should be obedient to her husband by protecting his properties and bringing up children. Indeed a wife should be the help met to the home maker. Respectful couple tries to enlighten each party whenever misunderstanding begins or occurs; they try as much as possible to resolve their problems through dialogue as internet brings artificial misunderstanding between couple nowadays, some of the women considered internet as a co wife because it attracts minds of their husbands. The poet portrays a wife jealousy over the internet because her husband’s utmost concentration to it denies her right(s):

Na zo da durƙoso angona ba ni da walwala,     

I bow down to you my bridegroom

Ka ƙaurace muhallin bacci ka bar ni santala,     

you abstain your bedspace and left me alone

Duban ka na saka ni nishaɗi na sa ni walwala your gaze is admiring

Haƙƙin zamantakewar aure shi ke da fallala,    

there is abundant blessing in matrimonial life

Yanar gizo-gizo angona ta zo da baɗala!

But internet has destroyed it

The groom sharply responds to his bride that internet is an important space despite the marital blessings; he then added that as a husband food and shelter are provided for her purposefully to derive to certain functions and to do a lot of activities such as research, marketing and to source more pleasure through the social network:

Ki haƙƙuri fa mai ɗakina kar nay yi buncike?    

please my wife could I not to browse?

Na baki sutura da abinci ya za ki furgice?          

why would you be terrified while I have provided food and clothes?

Yanar gizagizai da aura aikace aikace,    

I am doing certain activities on the internet

Zan zaga duniya a taƙi kafun a fargace,  

I could go round the world abruptly

Hanya ta walwala da nishaɗi domun na yo fuce.          

Internet is the source of pleasure

(Yanar Gizo-gizo)

3.1.2 Laughter Jokes

On the contrary, barkwanci is described as joking; pleasantries, any talk which causes considerable amusement; turning anger into laughter and practical jokes (Bargery, 1993, p. 89). In Hausa Barkwanci preserves history, shows tie kinship and pleases mind. The laughter jokes are in existence between Hausawa and other tribes, it exists among family members, and people of different occupation. Indeed joking poster unity and happiness unity (Garba, 2009, p. 53-4). Virtually laughter jokes portray variation of Hausa states and commend strength and achievement of sons and daughters of a particular state as jokingly reveals:

Wani yac ce ALA me za ka kallo a Gusau?        

Someone was asking what ALA would want to see at Gusau?

Wa kake so kwarzaza ka wasa a Gusau?

Whom do you want to eulogize at Gusau?

In kuɗi an ka ba ka ai Kano ta fu Gusau,

Kano superseded Gusau if you aim for money there

Ko fagen bunƙasa da yalwata sun fi Gusau.      

Kano is prominent than Gusau (Sannu Farfesa)

This stanza praises whose hard work, dedication and determination of a scholar who worth salt to him and his town. Despite great scholarship and commercial development in Kano ALA has cherishes potentialities in such a scholar than Kano City in this respect to celebrate scholarship. In addition, laughter joking between Kanawa and Zage-Zagi is apparent whenever they meet, each group considers the other as his slave because war happened between the states long before the jihad of 19^th century. Kano and Zazzau shared boundary, they are also tied because of marital and commercial activities (Garba, 2009, p. 54-5) ALA enjoys himself and pleases his audiences particularly in his composition to Zaria or its traditional title holders. Despite ALA’s cherishing fertile land, industriousness and educational opportunity at Zazzau that draws people from far and near. But he refuses to consider himself as an indigene of Zazzau, albeit he marries from Zaria. Clinging to Kano indigene is historic and deliberate though he says:

Ba don Kanon Dabo ba da Turunku ce ne da ni.

If not Kano of Dabo, Turunku would be my next home

ALA shows tied relationship of Kano and Zazzau in conclusion part of this composition:

Ga ɗan Abubakar mai laƙabi da ALAn yabo,    

I am the son of Abubakar but known as ALA

Mai jinjina ga Sarki na Kano da Zazzau yabo,   

Paying homage to emirs of Kano and Zazzau

Na kammala da baitin Zazzau ina adabo,          

saying bye for now while concluding composition on Zazzau

ALAn Kano da Zazzau kada dai ku manta da ni.         

Remember I am ALA of Kano and Zazzau

(Zaria Gidan Illimin Arabi da ma Zamani)

From the above texts and explanation, laughter joke pleases ALA and his audiences in both Kano and Zazzau, he proudly attaches himself to Zazzau but maintains Kano indigene while intimidating Zazzau indigenes knew hin with his outstanding composition to Emir of Kano as said:

Ɗan sarki gaba da baya ku bar diddigi,  

a prince without enquiry

Mawaƙin Bakan Dabo in ji Bazazzagi,    

known as the singer of Bakan Dabo by a man from Zazzau

Na taso a yau dole in yo ma zagi.

I have to be your horse runner to day

Cida rikkitar masu rawar lallagi.

Rumbling of thunder confuses lallagi dansers

(Aminu Ladan)

Such kinds of laughter jock heal and establish friendship among people in Hausa as portray in the quoted stanzas. Traditions maintains laughter jocks increase happiness of many whenever categories of people from different occupation or tribes and towns that partake into such a jock.

3.1.3 Patriotism

Despite ALA’s vex on the consequences of poverty in some of his compositions, he has also commended on virtuosity and sustainable development in Hausaland, Northern Nigeria and the nation at large:

Mu tashi mu farka mu tungumi noma ƙasarmu,           

We should value agriculture my fellow citizen

Amshi: Arewa

Arewa da arziƙi na ƙasar noma cinikinmu,        

because Arewa is blessed with arable fertile land and commercial activities

Arewa

Mu noma auduga, mu noma gyɗa dalarmu,      

we had known with the pyramid of cotton and groundnut

 

Arewa

Mu samu abin kaɗi mu raya dukan sana’unmu,           

to spin our cotton and revive our crafts

Arewa

Mu tashi ma’aikatu da dukka masaƙu namu,    

as well our textiles industries

Arewa

Amshi:

Akwai mu da yannayi na kiwon kaji namu,      

our environment is good for rearing chickens

Arewa

Akwai mu da yannayi na kiwon kifi namu,       

our environment is good for fishing

Arewa

Mui noma Salwa mu warke dukkan cutarmu,  

the environment is good for rearing quails

Arewa

Mui noman dawa hatsi wake masararmu,         

our soil is good for corn, maize and beans

Arewa

Mu sami abinci da aikin kare ƙasarmu,   

we can feed our selves and protect our country

Arewa

Amshi:

Mu kare mutunci da al’adu na garinmu,

we can protect our culture, our dignity and our town

Arewa

Mu ɗaukaka martabar saraku da ke mulkarmu

we can value our monarchs

Arewa

Mu girmama shugaba da ke mulkin yankinmu,

we can respect our leaders

Arewa

Da sun adalci mu bi su sahu da ƙafarmu,           

we should be obedient to our leaders

Arewa

Allahu ka kare Arewa da mai kishinmu.

Oh God protect Arewa and our patriotic leaders

Arewa (Mu Tashi Mufarka Arewa)

The call for unity made by the poet reminds Northern leaders, religious leaders and the masses that an egalitarian society is build with strategies which culminate hard work, dedication and determination among others. For leaders both political and spiritual they are to dedicate themselves towards the future and safety of their people and to supplicate to almighty God as well as to eradicate begging in the region. He also calls for leaders to be fair before their followers and reminds them about the Day of Judgment. The poet encourages masses to respect leaders and their neighbors.

ALA is environmentalist who is conscious in preserving hazardous environment he awakens citizenry by reference to their goodness and suggests the possible way forward. Moreover, the vigilant poet compare the contemporary issues affecting humanity with their past achievement as he made mentioned certain occupations and specialization of particular cities and towns in Northern Nigeria such as commercial in Kano, Qur’anic education in Borno, cattle rearing in Adamawa, fertile land in Niger, Katsina and Sokoto, farming, textile and embroidery in Zaria, fishing in Jigawa and Zamfara, coal in Plateau State etc. and denounces tribalism, indolence, flattery, injustice etc.:

Jagora: Ina ƙaunar Arewa ƙasar kakannina,       

I am patriotic to Arewa my ancestors’ land

Karɓi: Ina ƙaunar Arewa ƙasar kakannina,         

I am patriotic to Arewa my ancestors’ land

Jagora: Ƙasar uwa Arewa ƙasa gun babana                    

my motherland Arewa

Karɓi: Ƙasar uwa Arewa ƙasa gun babana                     

my motherland Arewa

Jagora: Ƙasar mata Arewa ƙasa ta masoyana     

my wife and beloved were born in Northern region

Karɓi: Ƙasar mata Arewa ƙasa ta masoyana       

my wife and beloved were born in Northern region

Jagora: Mu bar barci Arewa mu tashi mu je gona         

we should be industrious and cultivate our farms

Amshi: Mu yunƙura Arewa mu daina ƙabilanci           

we should rise up and abolish tribalism

ALA’s artifacts denounce backward also recognizes the efforts of the past national heroes for building the nation, but pollution is attributed to polity which supplication may remedy the condition. ALA composes to establish green environment, the environment he dreams to be decent and free from all kinds of corruption through good governance. His condemnation to money politics strategizes voters to understand their rights and vote wisely whenever election arrives:

An daina zuga ku ana jiƙa muku ƙwaya, intoxication would be history for you

‘Yan Nijeriya                                                            

Nigerians

Kuna haɗa hanya kuna kisan juna don gayya,  

you are killing yourselves on the street

Nijeriya

A kan ‘yan canjin da ba zai wuce a saya muku Kanya,

for little amount that could buy kanya for you

‘Yan Nijeriya

As sai ‘yancinku dagga baya a sa ku a ƙwarya  

your right is abusive as you live in trouble

Nijeriya

Ba ta sake zani ba gidan jiya aka koma jinya,    

it is still repeating itself

‘Yan Nijeriya

An daina tsiba ku a rariya kuna yin shanya       

it would be historic for you to wait unpatriotic leaders

Njieriya

Shanya ta gumaka a kan hanya kuna turjiya     

as well as displaying their posters on the street

‘Yan Nijeriya

Mai rabba atamfa ku watsa kuɗi a titi hanya,     

those who are spreading money for you on the street

Nijeriya

Wannan suffa ce ta ‘yan aringizo ‘yan gayya     

these are the real features of unpatriots

Nijeriya

Bana alƙiblarka muke nufi ba kama karya         

we aim for a righteous person this year

‘Yan Nijeriya

Bana halayyarka ake nufi ba zancen ƙarya,        

nobility is attracted this year than disparity

Nijeriya

Tsoron Allanka muke nufi ba yin fariya 

we prefer a faithful candidate not an arrogant

‘Yan Nijeriya

Kishin ƙasanka da ‘yan ƙasata Nijieriya 

Nigerians are hoping for a patriotic candidate

Nijeriya

Tsoron Allanka muke nufi ba yin fariya 

we prefer a faithful patriotic candidate

‘Yan Nijeriya

Kishin ƙasarka da ‘yan ƙasata Nijieriya  

Nigerians are hoping for a patriotic candidate

Nijeriya

Couples of ALA’s opinions are universal which comply with freedom fighters recognized by the world such as Martin Luther King Jr. who struggled hard in establishing utilitarian state, though ALA’s believe and awareness on justice are quite distinct with that of King Jr. due to ideological differences, but universality of virtue ethics and justice in stabilizing society is there available in ALA’s composition.

4.1 Conclusion

Utilitarianism is the theory which believes in the consequences of an action particularly if the consequences increase happiness of the majority. Utilitarianism and Hedonism are associated because pleasure and satisfaction of the desire bring happiness as the laughter joke sometimes foster unity in Hausa, it is also encourages virtue ethics among people. Laughter joke preserves history and mutual interaction as portrayed by ALA. However, the poet discloses the effect of internet between couples and the role of dialogue in maintain happiness. Despite the poet’s vex on polity and social evils in his society, he sensitizes almost everyone to be conscious be him a spiritual leader or political leader and or the ruled. The poet also aims humanity to achieve ultimate pleasure and happiness both in the material world and the hereafter and warns people that success cannot be accomplished unless virtue ethics are developed and righteousness would increases pleasure and happiness.

References

Alhassan et al. (1982). Zaman Hausawa. Zaria: Institute of Education, Ahmadu Bello University.

Aristotle (2006). Nicomachean ethics. in ethics: History, theory, and contemporary Issues 3^rd Edition (ed) Cahn, S.M. et al. New York: Oxford University Press, Inc.

Bentham, J. (2006). An introduction to the principles of morals and legislation. In Ethics, History, Theory, and Contemporary Issues 3^rd Edition (ed) Cahn, S.M. et al. New York: Oxford University Press, Inc.

Furniss, G. (1996). Poetry, Prose and Popular Culture in Hausa. University Press PLC.

Garba, R. (2009). Rayuwa sai da raha: Ɓirɓishin barkwanci tsakanin Kanawa da Zage-Zagi A Waƙoƙin Fina-Finan Hausa in Himma Mujallar Al’amuran Nazarin Hausa. Fitowa ta 1, Bugu na 1: Katsina, Sashen Harsunan Nijeriya, Jami’ar Umaru Musa ‘Yar’adua.

Gusau, S. M. (2011). Bitar littafin waƙoƙin Aminu Ladan Abubakar: ALAN WAƘA’. Takarda wadda aka gabatar a Taron Gabatar da Littafin da aka yi a Musa Abdullahi Auditorium, Sabuwar Jami’ar Bayero Kano

Kirk-Greene, A. H. M. (1973). Mutumin kirki: The concept of good man in Hausa. (Hans Wolf Memorial Lecture) Bloomington Indian. African Studies Program.

Mill, J. S. (2006). Utilitarianism. In Ethics History, Theory, and Contemporary Issues 3^rd Edition (ed) Cahn et al. New York: Oxford University Press, Inc.

Rachels, J. (2006). The ethics of virtue. In Ethics: History, Theory, and Contemporary Issues 3^rd Edition (ed) Cahn et al. New York: Oxford University Press, Inc.

Tsoho. M. Y. (2002). Eulogues, the building blocks of Hausa praise songs. Unpublished PhD Desscrtation. Zaria: Department of Nigerian and African Languages, Ahmadu Bello University.