A Philosophical Appraisal of Hausa Proverbs and its Implication for Peaceful Coexistence in Northern Nigeria

Citation: Lawan Ubaliyo ABUBAKAR & Abdullahi IDRISS (2021). A Philosophical Appraisal of Hausa Proverbs and its Implication for peaceful coexistence in Northern Nigeria. Yobe Journal of Language, Literature and Culture (YOJOLLAC), Vol. 9, Issue 1. Department of African Languages and Linguistics, Yobe State University, Damaturu, Nigeria. ISSN 2449-0660

A PHILOSOPHICAL APPRAISAL OF HAUSA PROVERBS AND ITS IMPLICATION FOR PEACEFUL COEXISTENCE IN NORTHERN NIGERIA

By

Lawan Ubaliyo ABUBAKAR

 Abdullahi IDRISS

Abstract

 Conflict is part of human creation. Man is composed amidst dispute. Thus, one has the right to say that, global communities have become a general and worrisome phenomenon which overwhelmed millions of lives and properties. This includes northern Nigeria of today. This problem has militated many nations and authorities to become more concern in paving ways via which these conflicts can be identified and be derogated or curved properly. This paper examines the role of proverb and its implication for peaceful coexistence among the people of northern Nigeria. The aim of this paper is to identify and analyse the impact of the Hausa indigenous folklore in the promotion of peaceful living among the diverse tribes of northern Nigeria. This study adopted a qualitative approach to gather data from the variety of sources among the various scholars. To achieve this aim, the researchers used a content analysis approach. In this paper also, sets of similar proverbs are listed first in their original text. This is closely followed by translation. The paper also highlights the significance and the need to apply the Hausa model of philosophical thinking to address the challenges of insecurity in northern Nigeria of today. Consequently, as human beings living in society need guidance to attain moral perfection. Proverb as a form of oral literature expresses moral and peaceful coexistence. Thus, this paper examines important of Hausa proverbs in inculcating peaceful living among the tribes of northern Nigeria. It is against this background that this paper sets out to explore Hausa proverbs (Karin Magana) as a foundation of Hausa oral literature and bring forth the Hausa metaphysical thought to be as a driver for curbing the challenges of insecurity in northern Nigeria. This paper has some recommendations at the end.

Key Words: Philosophy, Proverb. Implication and Peaceful Coexistence and Northern Nigeria

1.0 Introduction

Conflict is the universal experience of all life forms (Dennen, 1990, p.2). Conflict are found at every stage of life; individuals, groups, association, clubs, societies, local, national as well as international communities experienced conflict in one way or the other (Shehu & Isah, 2019, p.125). War and conflicts threaten peace and security to all. It is common cognizance that in Nigeria of day especially the northern part is engulfed with different conflicts for a long time now. Of course, this has not been the case before, because it used to be a serene, peaceful and united area but reverse is now the case Muhammad (2015, p.55). He states that, in Jos, there has been a religious, tribal and political crisis which is yet unsettled. There is similar happening in Kaduna. Again same events take in Bauchi and Gombe. Similarly, there is hanging tension in some areas such as Taraba, Kano, Adamawa and home of Boko Haram crisis in Borno and in Yobe. Consequently, the issue of bandits and kidnapping are also engulfing the area of Zamfara, Katsina, Kaduna and some part of Sokoto and Kebbi.

The impact of violence affects all countries. It is a global concern requiring a global approach to a solution. Thus, this paper argues for applying Hausa proverbs as a preventive approach for promoting the culture of peace and non-violence. Proverbs perform several functions among which bearing philosophical insights. Thus, this paper is basically aimed at analysing Hausa proverbs that promote peace to curb insecurity threating the existence of people living in the northern part of Nigeria. The prescription here is that, proverbs can be used as a propeller to address insecurity confronting northern Nigeria in almost all facets of human life. It is generally accepted that man, among all the creatures in the universe, is singly or prominently endowed with the ability and capability to ponder over and interpret happenings, above all, propose the purpose of his life and even the meaning and nature of the cosmos (Amin, 2002, p. 1). Thus study of proverbs offer a useful means of transmitting culture, social morality, manner and ideas of a people from one generation to another. Proverbs express the folk ideas which underlie the thought and action of a given of group people (Zainab & Halima, 2015, p. 27). This mean that it’s from proverbs one can cultivate the culture of promoting peaceful coexistence among people in a society. Proverbs are regarded as a noble genre of African oral tradition that enjoys the prestige of a custodian of people’s wisdom and philosophy of life (Ummu, 2015, p.77).

In this paper therefore, our aim is to document some Hausa philosophical proverbs in the original, translate them discuss their contents and functions and explain their applications. Thus, this paper, through the analysis of some Hausa proverbs (Karin Magana), tries to expose and shows how they function as a basis for peaceful coexistence in the traditional Hausa society of northern Nigeria. It is against this background that this paper sets out to explore the Hausa virtuous thought in their proverbs as a basis of Hausa oral literature, and bring forth the Hausa metaphysical thought to be a bedrock for maintaining peace in northern Nigeria and even the nation at large.

2.0 Justification of the Study

Peace is one of the basic requirements for the establishment of any society. It is also a means through which both the individual and the society at large maintain the highest degree of discipline that is the fountain head of a realistic socialization. From time immemorial northern Nigeria society was known as peaceful environment and its people living in peace. But, now the reverse is the case. It is a well-known fact that the northern Nigeria society is overwhelmed with several kind of moral decadence which appeared in almost every part. It is bedevilled with lot of ills and no doubt, in a state of collapse. Thus, this justifies the purpose of this paper, which will provide solution for confronting the security challenges of the current northern Nigeria society through the use of philosophical Hausa proverbs.

The fundamental question of the ontology of the existence of African philosophy has been answered in different ways by different thinkers. Some philosophers have claimed that there cannot be philosophy in the absence of tradition of writing. And since African thought lacks this misconstrued essential paradigm of philosophy, therefore, there is no African philosophy. The other argument on the non-existence of African philosophy is premised on the claim that African thought has no philosophical content. Thus, this thought cannot be regarded as philosophical in any regard. Thus, according to Zaaato (2010, p.130) states that it is in view of the African condition and peculiarities that African Philosophy becomes not only imperative but constitutes an exigency to tackle the state of the affairs in the ontology of the Africans. Consequently, this paper examines the concept of peace in relation to the proverbs in Hausa traditional thought in connection with the idea of African philosophy.

3.0 The Hausa People, Language and Culture

Hausa, a major language of West Africa, is one of the most widely studied languages of sub-Saharan Africa. Hausa is a name of language by which a group of peoples who shared common beliefs and cultures are known. They dominated northern Nigeria and the southern Niger. They are also found in other countries especially within Africa (Shehu & Isah, 2019, p.127). Hausa is West Africa’s most widely spoken language. It has more than fifty million native speakers and about fifteen million non-native speakers. Hausa is mainly spoken in northern Nigeria.

Hausa language and culture are wonderful examples of African’s triple heritage, namely the fusion of African, Arab-Islamic, and Euro-Christian traditions. The Hausa writing tradition goes back to the middle Ages when the Ajami (Hausa in Arabic script) literacy was developed through the Arab-Islamic schools. Hausa is also written in the Roman alphabet, which is mainly used today to teach the language (NALRC, 2020).

 Hence, Shehu & Isah, (2019, p.126) cited Adamu (1978, p.1) explained the concept of “Hausa” as:

The name by which the people of the Hausa ethnic group call themselves, and are understood as such by many other people, though of course different peoples had different local names for them. Hausa is also the same of the language of the people, and in their literature they have no other word for their country but {asar Hausa, the land of the Hausa people/language.

4.0 Proverbs: A Conceptual Review

Proverbs are generally marked by terseness of expression, by a form different from that of ordinary speech, and by a figurative mode of expression abounding in metaphor (Finnegen, 2012, p. 389). The term proverb” as translation of the biblical Hebrew word “mashal” denotes certain specific literary forms, particularly of wisdom literature. Thus, Ummu (2015, p.77), argues that proverbs are regarded as a noble genre of African oral tradition that enjoys the prestige of a custodian of people’s wisdom and philosophy of life. Proverbs is such a saying popularly known to express simple and concrete truth base on common sense and the experience of people (Zainab & Halima, 2015, p.27). Merriam-Webster Dictionary defines proverb as a brief popularly saying that gives advice about how people should live or that expresses a brief that is generally thought to be true. Similarly, Oxford Dictionary sees proverbs as “a short pithy saying in common and recognized as a concise sentence often metaphorical or alliterative in form which is held to express some truth ascertained by experience or observation and familiar to all.” According to Bascom (1964, p.438) argues that ‘proverbs which are the most important type of aphorism in Africa have a deeper meaning than is stated literary; a meaning which can be understood only through the analysis of the social situations to which they are appropriate. Usman (2014) argues that “proverbs relate to the day-day lives of the people who produce them; and their aspiration, morality, religion, history, thinking, expectation – in short, everything about their world views.”

4.1 Philosophy: A Conceptual Review

From its etymological understanding, philosophy is a derivation of two Greek words, Philia (love) and Sophia (wisdom) and means “the love of wisdom.” Thus, traditionally, philosophy has been defined as the love of wisdom (Ihuah, 2010, p.1). A definition of philosophy can be offered from a number of perspectives. Philosophy is a process of reflecting on and criticizing our most deeply held conceptions and beliefs. The definition of philosophy which in fact looks at it from the metaphysical has been advanced by Ogudowole (as cited by Ihuah 2010, p.3). He states that, philosophy is the science of all things in their ultimate causes as known through the natural light of reason. Thus, philosophy is the study of the nature and meaning of existence, truth, good and evil.

4.2.1 Relevance of Philosophy and Proverbs

Proverbs are of the main sources of philosophy in all cultures. A people’s philosophy is intimately linked to their language, the carrier of thought and culture that transmits the values and ideal of all cultural orientations. Proverbs, are an important component of language use, are the repository of the thought, knowledge and wisdom of people. Proverb is an integral element of the African culture and undoubtedly a strong base in African traditional system and as such it can be a living stream where the philosophy and religion of the African people is preserved.

Consequently, according to Steve & Amate (2013), argues that Proverbs in Africa are wise philosophical expressions, generally short and sometimes very funny, yet the messages they carry are deep. The nature of African proverbs allows them to be interpreted again and again, across time and in different situations to warn advice and educate. Proverbs are interesting because they do not only tap into universal themes in the human condition, such as the physiological system of the human lifecycle, but they also vary in ways that appear to reflect specific cultural differences.

4.3 Peace: A Conceptual Review

Peace can be defined as the absence of organized violence between such major human groups as nations, but also between racial and ethnic groups because of the magnitude that can be reached by internal wars (Encyclopaedia, 2020). Peace is a concept of societal friendship and harmony in the absence of hospitality and violence. In a sense, peace is commonly used to mean a lack of conflict (such as war) and freedom from fear of violence between individuals or groups (Wikipedia, 2020). Peace refers to a situation in which there is no war. Peace as defined by Webster’s as “a state of mutual concord between governments: absence of hospitalities or war (Albert, 2018, p.5). Thus, peace is the framework within which conflicts unfold non-violently and creatively into positive change.

5.0 Hausa Concept of Peace and its Relation to their Proverbs

Proverbs in Hausa oral literature have occupied prominent position, because it is among the branches of oral literature that involves almost all aspects of lives of Hausa communities. Politics, administration, defence, transport, wars, diplomacy, crime, peace, judiciary, and economy are found in Hausa proverbs (Abdulbashir, 2019, p.568).

6.0 Data Presentation and Analysis of the Proverbs

Proverbs are reflection of the Hausa people’s philosophy that governs interpersonal relationship with others. Hence, Proverbs perform several functions among which bearing philosophical insights (Arinola, 2019, p.109). Proverbs are wise sayings that address the heart of the discourse in any given context, truthfully and objectively (Usman & Agu, 2013). Thus, Zainab & Halima (2015) argues that proverbs use in settling disputes among villages, towns, clans and even among brother. The ability of the speaker to utilize the appropriate proverbs that refer to the subject matter in question, gives peace a chance easily. Kanu (2013, p.338) cited in Kofi (1978, p.158) further avers that:

Proverbs may serve as prescriptions for action or act as judgement in times of moral lapses. Often a proverb, cited at an appropriate time during an argument can settle the dispute instantly, for the proverbs are believed to have been handed down by the ancestors and predecessors to whom we own our communal experience and wisdom

Proverbs are wise saying that address the heart of the discourse in any given context, truthfully and objectively (Usman et al. 2013, p. 48). Thus, Kahaga (2010, p.53) cited in Sophie Bosede Oluwole (1998), explain the wisdom of a philosopher and any other person: “wisdom…consists in the ability to draw meaning from experience, to judge experience wisely; to see beyond what is merely meets the eye”. Hence, in Hausa society peace is considered to be fundamental for any meaningful coexistence (Muhammad, 2015, p. 56). He further explains that, Hausa society in particular and the nation in general have a lot to benefit from Hausa proverbs especially in terms of peace and peaceful coexistence. Consequently, Hausa proverbs have enormous potentiality for conflict prevention and conflict resolution (Muhammad, 2015, p. 56). Thus, in the following proverbs, the Hausas therefore, underline peace as the aim of life.

Proverb 1: Zàmân láafìyáa yáa fì zàmáa xân sârkìi

 Literal meaning: Living in peace is worth more than being a prince

 Analysis: this Hausa proverb depicts the important of peaceful living. This proverb according to Aminu (2003, p. 2) argues that, this the Hausa proposes that no matter what position one might have attained, be one a prince, which is virtually at the apex of Hausa political hierarchy-if one has no peace, the power is of paltry value. The Hausa do not only agree that peaceful life is above any political power but also agree that peaceful living is above any substantial acquirement. Hence, Zainab & Halima (2015, p.29) argues that, what you earn or what you can get cannot pay the price of peace because of its important.

Proverb 2: Zàmân láafìyáa yáa fì gáaráa

 Literal meaning: peaceful living is worth more than wedding commodities

 Analysis: considering the importance the Hausa people attach to the size and variety of food items and other essential commodities with which a bride is taken to her groom’s house, to the extent that a bride and her parents are jeered at for taking their daughter with insubstantial among of ‘gáaráa’ to the groom’s house, one can boldly say that really the Hausa revere zaman lafiya (peaceful living) in marriage more than the material things that was use for ‘gara’. Thus, although material possession is of the significant thing that humans scramble for, but the Hausa people believe that ‘zaman lafiya’ (peaceful living) is the primary companion that one should strive to obtain.

Proverb 3: fìtínàa kwàncé tákèe, Allah yáa tsíìinèe wàa mâi táashìntà

 Literal meaning: trouble lies asleep; God curses whoever wakes it up

Analysis: Muhammad (2015, p.56) argues that, this proverb is a reflection of the philosophy of the Hausa governing interrelationship. Trouble is compared to a sleeping dog, and that which whoever wakes it up is curse by God. This is equally rooted in the Islamic religion which is the dominant religion among the Hausa people. However, the Hausa people are not unaware of the nature of some people who usually look for trouble. Such people are frowned at. They are described as fools; as indicated in the following proverb:

Proverb 4: Másòo fáxàa wáawáa

 Literal meaning: A quarrelsome person is a fool

 Analysis: A quarrelsome person is described as a fool in the aforementioned proverb because such action brings disarray in the community. Nobody supports foolhardy. Therefore, all act of violence are rendered null and void and could never be entertained. Furthermore, Hausa proverbs are very useful in exercising social control. They are use to maintain conformity to be the accepted patterns of social pressure as well as exercise social control (Zainab & Halima, 2015, p. 28 cited in Bada, 1995, p.169).

Proverb 5: Táashìn hánkàlíi yànáa káawóo tsìyáa

 Literal meaning: conflict brings poverty

 Analysis: thus, the fact that some people of northern Nigeria of today are suffering with poverty as a result of conflicts which include; Boko Haram insurgency, kidnaping and herdsmen crisis. Thus, according to this proverb, peace is directly related to economic prosperity. Only with a peaceful atmosphere would there are be an economic growth. The belief is that, without a peaceful environment, there could not be sustainable economic development. Thus, a similar proverb emphasizes on the significant of peace to socio-economic development.

Proverb 6: ín záa kà hàqà ráamìn mùgùntáa, hàqáa shì gàjéerée.

 Literal meaning: if you are to dig a hole of wickedness, dig a shallow one

 Analysis: this proverb is against wickedness. Zainab & Halima (2015, p. 28) states that, if a person has to lay a trap for others, he/she advised not to overdo it because he/she might be the one to fall into it. Thus, the following proverb argues that:

Proverb 7: Abín dà kà shúukà shíi záa kà gírbáa

 Literal meaning: what you sow is what you reap

 Analysis: this proverb is used to guide someone who is behaving in naughty manner. Whatever someone does in life, that person must accept the consequences of the action either good or wrong (Zainab & Halima, 2015, p.28). Thus, in the following proverb suggest that:

Proverb 8: Abín dà rùwan zafi ya dafa, idan an yi hakuri na sanyi zai dafa

Literal meaning: whatever is boiled in the hot water, with perseverance, the cold water will also boil

 Analysis: by this proverb, Hausa underpin the relevance of perseverance in dealing with issues of life. I.e. no matter the length and arduous of a matter, with perseverance one would succeed just as a hot thing comes out cold ones.

Proverb 9: Rìgàa-káafí yáa fì máagàníi

 Literal meaning: prevention is better than cure

 Analysis: according to this philosophical Hausa proverb, it is always better to avoid conflict than allow it to begin. This is because when it gets started; only God knows it is going to end. Thus, it may leads to serious problem.

Proverb 10: kásóo xán ùwánkà kàmàr kànkàa

Literal meaning: love your neighbour like yourself.

Analysis: This proverb argues that for you to do justice you must live in peace with your neighbours and must think of them what you are thinking for yourself.

Proverb 11: Fìtìnáa tùn tànáa qàràmáa àkée kàshèe tàa

Literal Meaning: Troublesomeness is resolved when it is young.

Analysis: This philosophical Hausa proverb shows the important of addressing conflict when it is little. It argues that this proverb alerts that conflict should immediately be addressed and resolved peacefully. Hence, Shehu & Isah (2019) posit that, “it becomes the responsibility of every member of the Hausa society to make sure that “fitina” (troublesomeness) is not allowed to degenerate into major conflict. It is addressed immediately it occurs and resolved immediately. The proverb indicates that there is no conflict free society but just like other societies, the Hausa address the issue of conflict resolution with dispatch. It's resolved before it escalates.”

Proverb 12: Állàh báa mù láafìyáa dà zàmáa láafìyáa

Literal meaning: May Allah give us health and peace

This explains the concept of peaceful living in Hausa philosophical thought. Thus, Shehu & Isah (2019, p.126) states that “There is no doubt that Hausa value peace to greater extent and do their best to avoid conflicts. That was why they often time repeat this proverb as a prayer for Allah to give them health and peace. They believed that everything one possesses in this life whether wealth, children or any position, peace is the raison deter for its enjoyment.”

7.0 Conclusion and Recommendations

A key debate in the application of the proverbs was to analyse their philosophical and socio-cultural implication, and visually represent them for simple communication of the cultural values of the people. It is open fact that Hausa proverb operates within social and cultural context with both mirror and influence not only Nigerian folklore but also Africa which however and hopefully will gradually make wider impact in the global trend. The paper argued that conflict, has been a global phenomenon that has facilitated and influenced the enrichment of conflict related proverbs. From the forgoing analysis, Hausa proverbs have been a most strong and effective tool for the inculcating of peaceful coexistence. It is also indisputable that Hausa proverbs contain ample words of wisdom for the establishment and sustenance of peaceful coexistence. The paper thus, suggested that the philosophy behind Hausa proverb if well examine and applied by northern Nigeria people, it will be a more peaceful area to live in despite differences in religion and tribe.

This paper recommends the following:

1. Hausa people should always refer to their proverbs as a model for established a peaceful society.

2. Hausa people/speakers should take words of wisdom from their elders as a copied for the establishment of peaceful society.

3. Government should tackle the challenges of unemployment in the north and Nigeria as a whole.

4. The study of proverbs should be given a place in the curriculum of studies for schools and universities in Nigeria.

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