Being a Paper Presented at the First Disability, Culture and Development Conference Organised by the Initiative for Creative Arts and Development for Disability(ICAD) in Collaboration With Faculty of Arts, Kaduna State University, Kaduna From 1st to 4th December, 2025.
THE POLITICS OF
DISABILITY IN LANGUAGE: A GLANCE AT THE CONCEPTS OF ‘DISABILITY’ AND ‘SPECIAL
NEEDS’ IN HAUSA THOUGHT
By
Abdullahi Mujaheed,
PhD
Department of
Nigerian Languages and Linguistics,
Kaduna State
University, Kaduna
Phone: +2348069299109
Email:
abdullahi.mujaheed@kasu.edu.ng
Abstract
This
paper explores the semantics and politics of disability-related terminology in
the Hausa language, focusing on the distinction between naƙasa (disability)
and buƙata
ta musamman (special needs). While both terms appear in
official and informal usage, this study argues that the interpretation of “persons
with disabilities” as masu buƙata
ta musamman is linguistically inaccurate and culturally
misleading in Hausa. Drawing on sociolinguistic and disability studies
frameworks, the paper employs qualitative methods including interviews, content
analysis, and discourse evaluation. It reveals that while euphemistic
terminologies stem from global advocacy models, Hausa cultural and linguistic
traditions distinctly differentiate between disability and other forms of
social needs. The paper concludes that embracing culturally appropriate and
precise language rather than imported euphemisms is essential for genuine
inclusion and empowerment.
Keywords:
Hausa, Disability (Naƙasa), Special Needs (Buƙata ta
Musamman), Euphemism, Cultural Semantics.
1.0 Introduction
Language
not only reflects culture but also shapes it. In discussions surrounding marginalized
identities, particularly disability, the choice of words significantly affects
perception, policy, and societal response. In English, the shift from “disabled
persons” to “persons with special needs” or “persons with different abilities”
mirrors efforts to reduce stigma and promote dignity. However, in indigenous
languages like Hausa, such terminological changes may not yield the same
effect. This paper critically examines the use of naƙasa
(disability) and buƙata ta musamman
(special needs) in Hausa-speaking Northern Nigeria, uncovering their meanings,
cultural applications, and political implications.
2.0 Theoretical Framework
This
study draws on two key approaches:
2.1 Sociolinguistic
Theory
According
to Fishman (1972), language operates within a social context and reflects the
values, norms, and hierarchies embedded in a society. Therefore, changes in
terminology must be interpreted in the cultural and linguistic settings in
which they occur.
2.2 The
Social Model of Disability
Oliver
(1990) posits that disability results not from impairment itself, but from
societal structures that exclude and marginalize those with impairments. This
model advocates for removing societal barriers rather than disguising
impairments with euphemistic language.
Together,
these frameworks enable a culturally grounded analysis of Hausa disability
discourse and inform the study’s critique of terminological politics.
3.0 Methodology
This
research adopted a qualitative exploratory approach, utilizing the following
methods:
i. Semantic
analysis of Hausa terms including naƙasa,
nakasassu, buƙata ta musamman, and
masu buƙata ta musamman.
ii. Content
analysis of Hausa-language media, religious sermons, educational materials, and
NGO reports from 2015–2025.
iii.
Semi-structured interviews with 12 native Hausa speakers comprising four
persons with disabilities, three linguists, two Islamic scholars, and three
local administrators across Kaduna, Kano, and Katsina States.
iv. Proverb
analysis from oral and written Hausa sources to examine cultural narratives on
disability.
Data
was coded thematically to identify recurring patterns, inconsistencies, and
cultural metaphors.
4.0 Findings and Discussion
4.1 Conceptual Clarity: Naƙasa and Buƙata ta Musamman
In
the Hausa lexicon, 'naƙasa' refers to a clear
physical or cognitive limitation, such as blindness (makaho), deafness (kurma),
among others. This term is well understood and accepted, particularly when not
used pejoratively. For example, the proverb naƙasa ba kasawa ba ce (disability
is not inability) reflects an inclusive and dignifying worldview.
In
contrast, buƙata ta musamman
means ‘special needs’ and is broadly interpreted. A Hausa speaker might say:
“Kowa yana da buƙata ta musamman; wani kuɗi yake nema, wani aure, wani ilimi da
sauransu.”
(Everyone has special needs: some need money, some a
spouse, some education and so on.)
Thus,
equating masu buƙata ta musamman
with naƙasassu is linguistically
inaccurate and semantically misleading in Hausa thought.
4.2 Political Motivations for Euphemism
The
preference for masu buƙata ta musamman in
official Hausa communication stems from global disability advocacy, donor
influence, and political correctness. This was observed in NGO reports and
governmental policies such as the National Policy on Special Needs Education
(Federal Ministry of Education, 2015).
However,
many Hausa-speaking persons with disabilities challenge this shift. A blind
interviewee from Katsina
stated:
“Ba laifi ban ne don an kira ni makaho. Haka Allah ya so ya gan ni. Amma ba ni da kasawa.”
(It is not offensive to call me blind. That is what Allah
has destined on me. But I am not incapable.)
This
sentiment reflects the empowerment embed Historical Figures as Cultural
Evidence.
Moreover,
examples from Hausa oral history reinforce the community’s longstanding respect
for individuals with disabilities. Notable figures include:
i. Audu
Makaho Birnin Kabi, a blind singer who sings the Hausa Tabuka Epic.
ii. Salisu
Sa’in Makafin Zazzau, a blind poet whose oral compositions shaped local
historiography.
iii.
Aliyu Namangi, a 20th-century blind poet and educationist.
iv. Malam
Yahaya Makaho, a contemporary poet whose songs reflects current realities.
These
individuals were referred to by their impairments without insult, and their
abilities earned them reverence.
4.3 Cultural Semantics and the Risk of
Misrepresentation
Replacing
naƙasassu with masu buƙata
ta musamman under the guise of politeness may backfire. When
words are imported without contextual grounding, they often distort the
indigenous worldview. In Hausa, disability is not necessarily taboo or
shameful; thus, sanitizing it with euphemism undermines both linguistic
integrity and cultural self-expression. This is evident as portrays in the Hausa adage ‘Naƙasa ba
kasawa ba ce.’
5.0 Conclusion
This
study has demonstrated that Hausa society maintains a clear conceptual boundary
between naƙasa and
buƙata
ta musamman. The use of the latter as an euphemism for
the former is rooted not in linguistic necessity but in the politics of
advocacy and donor alignment. The paper argues for a culturally grounded approach
to disability discourse, one that respects local semantics while affirming
inclusion.
Rather
than imposing external frameworks, Hausa communities should be empowered to use
their own linguistic and cultural tools to advance disability rights. Naming
disability (naƙasa) honestly and
respectfully remains more effective than masking it with imprecise terminology.
References
Abubakar, Y.A (1972).
The Political and Administrative Implications of the Rehabilitation of
Beggers. University, Press.
Amamgbo, O.C, (2009). Nigeria Planning for Golden Jubilee?
Consider the Physically
Challenged, http://www.iddconsortium.com
Coleridge,
P. (2001).
Disability, Liberation and Development. Chapter 1: Why This Book?. An Oxfam
Publication.
Federal
Ministry of Education. (2015). National Policy on Special Needs Education in
Nigeria. Government Press Abuja.
Fishman,
J. A. (1972). Language and Social Context: Selected Readings. Boston, MA:
Newbury
House.
IDDC, (2002).
“Making Inclusion a Reality in Development Organisations”. International
Disability and Development Consortium.
Muhammad, Ɗ.(1983). “Visual Imagery in Blind Poetry: Comments on
Aliyu Namangi’s Imfiraji and Audu Makaho’s Tabuka.” African Language Seminar
Paper presented in the Department of Nigerian and African Languages, Ahmadu
Bello University.
Mujaheed,
A. (2017). “Adabin
Bara: Nazarin Waqoqin Salisu Sa’in Makafin Zazzau.”Kundin Digiri Na Biyu.
Sashen Harsuna da Al’adun Afirka, Jami’ar Ahmadu Bello.
Oliver,
M. (1990). The Politics of Disablement. Basingstoke. Macmillan.
Vygotsky,
L. S. (1978). Mind in Society: The
Development of Higher Psychological Processes.
Harvard University Press.
0 Comments