Citation: Gobir, Y.A. & Sani, A-U. (2019). Modern Slavery in the Hausa-folk: Traces from the Hausa Home Videos. In International Journal of Research and Scientific Innovation (IJRSI), Volume VI, Issue IX, pp 14-19 ISSN 2321–2705. (Online) Available at: https://www.rsisinternational.org/journals/ijrsi/ digital-library/volume-6-issue-9/14-19.pdf
MODERN
SLAVERY IN THE HAUSA FOLK: TRACES FROM THE HAUSA LANGUAGE HOME VIDEOS
By
Abu-Ubaida
SANI1
Department
of Educational Foundations
Usmanu
Danfodiyo University, Sokoto
Phone
No. 08133529736
Email
Address: abuubaidasani5@gmail.com
And
Dr. Yakubu Aliyu GOBIR2
Department
of Nigerian Languages
Federal
University Gusau
08035605024,
07087765510
Email
Address: yagobir@gmail.com
Abstract:
The notions of slave and slavery still reverberate
global history of mankind which might have apparently left Africans in
disadvantaged positions. Besides, these might have allowed substantial
repositions and/or redistributions of wealth of the people of African descent.
These activities might also have resulted in human displacements across
geographical locations obviously changing identities of the victims. The
reasons above might tend to locate the notions of slave and slavery in the past
but recent phenomena reflected in a variety of literature suggest and present a
persistence of slavery shaped in multiple forms. This paper traces the
phenomenon of slavery in selected Hausa language home videos and identifies its
status and nature in the Hausa folk tradition. The videos perceive the notions
of slave and slavery through a variety of some elements of Hausa literary
appreciation such as proverbs and idioms. Importantly, the paper interrogates
the notions of slave and slavery shows how and probably wonders why the new
meaning in Hausa home videos. The paper further situates some of the characters
as slaves and how their experiences shapes their slavery. Moreover, the paper
goes further and considers some acts as modern slavery; these include human
trafficking, political persuasion and domination amongst others. The paper
concludes and suggests education in its most basic form as amour against
oppression, domination, slavery and its attendant factors.
Keywords: Slave,
Modern slavery, Domination, Human trafficking, Hausa videos
1.0
Introduction
The current underdevelopment of Nigeria, and African
countries as a whole could directly or indirectly be linked with slavery
activities (Lange, 2004). Unfortunately, slavery still persists, taking new
forms and strategies, the act of which is termed modern slavery. Modern slavery
is an emerging global issue that businesses need to be alerted to and be
prepared to address (Rio Tinto, 2016). As a cultural, social and economic
phenomenon however, the strength of the norms against it is eroding, subject to
unscrupulous business conducts, government indifference and indeed political
tribulations.
Modern slavery is an existing phenomenon at places
including Nigeria, and specifically within the Hausa folk. A number of Hausa
language home videos has the reflection of this notion. The videos depict
images of various forms of modern slavery showing their negative impact on the
economic, social and overall sustainable development of the society in
question. This paper concentrates on pinpointing instances of various kinds of
modern slavery in the Hausa language home videos; thereby showing, indirectly,
its nature and effect within the Hausa folk of the 21th century. Nevertheless,
it is specifically interested in finding answers to questions thus:
i. Does modern slavery exist within the Hausa folk?
ii. If it does, what is its nature or forms?
iii. What effect does modern slavery has on the overall
sustainable development?
2.0
Slavery
In the global history, slave and slave trade was formally
abolished after the 1807 abolition act. However, slave and slavery has been one
of the major topics for history studies. Ade & Okon eds (2010)
noted the continual reverberation of the subject to be as a result of magnitude
of the human tragedy they represented as well as the continuing relevance of
their aftermath in contemporary times. Slavery has been characterized to
involved:
i. Forcing an individual to work through mental or physical
threat
ii. An individual owned or controlled by an employer
iii. An individual having restrictions on his/her freedom of
movement
iv. Treating an individual as a commodity, which could be
sold or bought
v. Mental and physical abuse (Puma, 2015; AI, 2017).
There were instances when slaves attempted running. In such
cases, the slave(s) owner(s) usually made an announcement describing the
slave(s). Imam Umaru as quoted by Ferguson (1973: 231) disclosed that, when
such slaves were found, they were more often not killed, rather received severe
punishments. They would be tired up and humiliated very much. In such cases, no
elder or important person will go to the victims’ aid, as running away was a
grave offence for a slave.
During slavery age of the Hausa-folk, how slaves responded
to their captivity depended upon number of variables. Paul, (2011) noted some
of those variables thus:
i.
Their positions in the society
ii.
Age
iii.
Gender
iv.
Work regime
v.
Whether the victim was captured or born into slavery
vi.
Proximity between place of slavery and the place of enslavement
vii.
Concentration of slaves who have similar identity, which is likely to give them
the opportunity of teaming up.
3.0
The Hausa Language Home Videos
The emergence of Hausa Home Videos, as an aspect of
literature however, is indeed an introduction of another mirror from which the
society can be viewed. In fact, it is termed wasan kwaikwayo in
Hausa, which is a compounding of two words, the former referring to play while
the letter imitation. As such, it is right to conclude that, the
Hausa home videos depict the thoughts, feelings, life style and the sum culture
of the Hausas alongside with the communities they interact with, their (the
Hausa home videos) deviation from the expected norms notwithstanding.
Danjuma, (2014) holds that, the firs drama which took place
on earth could be traced back as early as the time of Adam and Ife. That was
when two of their sons fought leading to one killing the other. The killer was
confused on what to do with the copse. There and then, two angels descended in
forms of birds. The two birds fought and one killed the other. The killer
instantly dug a hall and buried it (the dead bird). Thereafter, humanity begun
to imitate such act of burial.
In Nigeria, the first drama was played in the 1903 under
the directive of Herbert Macaulay (Alfred, 1978; Ali, 2004). That was indeed
since before the amalgamation of 1914 and the independence of 1960 (Isichei,
1997; Douglas, 2004). Though Hausa home videos were well known between 1980 to
1984 (Gidan Dabino, 2001), they were not developed until around 19990 (Fage,
2011). The development was subject to the emergence of three drama groups
notably: i. Gwauron Dutse, ii. Karate and iii. Garanya. They produced their
first set of dramas viz: Hukuma Maganin ‘Yan Banza or
Criminals are to Face the Law, ‘Yan Daukar Amarya or
Bridesmaids, and Bakar Indiya or The Black Indian. These
dramas were produced by Alhaji Hamisu, Muhammad Gurgu and Sani Lamma, who were
also the first Hausa language home videos’ producers (Gidan Dabino, 2001; Ali,
2004).
4.0
Traces of Slavery in the Hausa Language Home Videos: What Matters?
Literature and human behavior are mutually interrelated and
they influence each other respectively. It is obvious that the influence of
literature is indispensable in human’s mind. (Shirley, 1969; Helmut &
Jurgen, 1991; Sani, 2016). Notwithstanding,
literary works are, on the other hand, definitely affected (to some extent)
by the central setting of the community (CNRS in Science Daily,
2014). Perhaps, “the central setting of the community, in one way or the other,
is likely influenced by the writer’s mental power and experiences. Whatever one
might say could then have elements of socio-cultural influence” (Sani, 2016: 9).
5.0
Modern Slavery
Though slavery is often assumed to be a thing of the past,
the fact is not the way it seems to be. James, (2015) noted that, recent
estimates from the international Labour Organization and the Global Slavery
Index affirm that, between 20.9 and 35.8 million people are currently trapped
in a situation in which one or more other people exercise powers of ownership
over them. However, significant percentage of the population are children.
Number of literatures indicating existence of slavery,
still, have recently increased. Junju (2001) considered the western world’s
enforcement on African counties regarding issues ranging from economic,
political as well as sociological, an indirect slavery.
However, various forms of modern slavery have been
identified, which could be discussed under the following sub headings
Trafficked individuals are moved away from their families
and homes. They are taken to either a distanced unknown place within the same
country or even different country. Such individuals may end up in forced labor,
sexual slavery etc. A trafficked could have either been:
i. Forcefully abducted,
ii. Tricked by a trusted friend
or family member or
iii. Deceived by an agency, which
promises better life with well-paid job.
An instance of human trafficking is traceable in a Hausa
language home video entitled Safara (Trafficking). The movie
features Ahmad, Indo, Alhaji Ibrahim, Kalisha, Hajiya, Jawal and Hasira
alongside others. Hajiya has gang she manipulates to get beautiful ladies, whom
she sells out to Alhaji Ibrahim. The girls are thereafter transported to Dubai
and subjected to prostitution.
Alhaji Ibrahim on the other hand deceptively marries
Kalisha after he wins her love and that of her family by frequent gifts. He as
well deceives a young man Ahmad together with his proposed wife Indo, that they
follow him to Dubai, where they will work in a palace. They all (Kalisha, Ahmad
and Indo) agree out of ignorance and thirst for riches.
At Dubai, Alhaji Ibrahim hands Kalisha and Indo to his
boss, Jawal. They are subjected to prostitution though they show serious
resistance. Ahmad remains astonished and doubtful of the situation. He later
finds a way to report Alhaji Ibrahim to Nigerian embassy at Dubai.
Consequently, Alhaji Ahmad is arrested alongside Jawal, Harisa as well as
Hajiya.
Another instance of this form of modern slavery could be
found in the Hausa language home video Aikatau (Housemaid-ship).
Girls from villages are entrusted in the hands of Hajiya Babba who brings them
to city in the name of finding them works to do. However, they are subjected to
prostitution. It has gone to the extent that some of them, including Mariri
converts to full-time prostitute. Thereafter, Hajiya Babba sells Lantana to
Baba Karami who sacrifices her for cultism.
5.2
Child Abuse
This form of slavery exists when a laborer is below the
minimum legal or expected age. Circumstances obliges some young people to have
to work for survival. In that manner, they engage in a labor quite beyond their
physical and mental situations, thereby having negative impact in their life
(physically or psychologically) (Hitman, 2014; AI, 2017). In the Hausa
communities of today, there are three basic reasons resulting to child labor
thus:
a.
Almajiri education
b.
Polygamous homes in which a wife died leaving children in the hands of a wicked
woman
c.
Being and orphan
A Hausa home video Basma shows how a girl
named Basma undergoes a sever hardship in the hand of Fati, otherwise Aunty as
Basma addresses her. Basma’s parents are civil servants who leave the house
early morning, only to return in the evening. Fati on the other hand is a
housemaid in the hands of whom Basma’s care is entrusted.
However, Fati maltreats Basma by constant beating, nagging
and assigning her different works. She bathes her with a very cold water, which
causes her pneumonia. She also threatens her with knife, that she will kill her
if she reveals anything that happens.
In another Hausa language home video entitled Dan
Almajiri (Poor Almajiri Boy), Ahamd is subjected to child abuse. His
parents are divorced, where each marries and belongs to a new family. They both
reject Ahmad who lives a miserable life joining almajiri students. He roams
about on streets and begs for food. He remains in the pitiful situation until
when a car knocks him down as he tries crossing a road. He is hospitalized and
his parents are asked for. That leads the issue to court of law, where Ahmad
parents are called to order.
5.3
Forced Marriage
Another form of modern slavery is when a girl or woman is
forced to marry a certain person without giving her any choice. It could be
vice versa in few cases, thus a guy forced to marry a lady out of necessity. In
the marital homes, such wives are usually humiliated and subjected to physical
and psychological slave-like situations. ILO, (2017) disclosed that, 15.4
million people were estimated to be living in forced marriage as of 2016. Out
of the number, about 6.5 million occurred between 2012 and 2015, which perhaps
88% of the victims are women. This indeed shows the persistence of the cases of
forced marriages.
A Hausa home video entitled Tawakkali (Faith) is
a good instance of forced marriage as modern slavery. Tani, the heroin has a
lover named Ado. However, her uncle forces her to marry Alhaji Sambo, a man
whom she dislikes. Tani is left without option but obeys her uncle out of
necessity.
Sai Na Kashe Mijina (I Shall Kill My Husband)
is another instance of forced marriage. Jamila is forced to marry Bello, after
which there has never been peace in the family. She creates all sorts of
controversies so that Bello divorces her. She disappoints him in public and
when ever he has visitors at home. She often promises killing him. One day, she
starves him with a knife and leaves the house thinking that Bello is dead.
Bello on the other hand manages to crawl out of the house seeking for
assistance. He is taken to hospital immediately. In the hospital, Jamila yet
attempts killing him before he regains consciousness. She fails and leaves to
her old lover.
5.4
Sexual Slavery
This is when an individual is kept mainly in restricted
place and subjected to sexual molestations a long side other threatening acts.
Females are usually the victims of sexual slavery, though, young boys sometimes
are the victims too.
An instance of sexual slavery is traceable in the Hausa
home video entitled Dijangala. Rabi’u, the major male
character, comes from an influential family. He has a garden in a village where
Rabi’u visits frequently to supervise its activities. He suddenly develops
sexual lust towards a girl name Dijangala in the village, who is the major female
character of the film.
On the other hand, an uncle to Dijangala and under whose
care she is, works in the garden under Rabi’u’s supervision. Noticing who
Dijangala is to her uncle, Rabi’u requests that she works in the garden’s
office as a cleaner. Dijangala’s uncle agrees and introduces her to the garden.
Rabi’u uses that opportunity and rapes Dijangala.
5.5
Nonaccess to Education and Socialization
Depriving minority groups access to education (by whatever
means, such as proximity, inconsideration, and discrimination among others), is
indirectly subjecting them to socio-economical and indeed educational
inequality (Yabo, 2009; Umar, & Illo, 2014). They remain victims of
discrimination from access to political and other socio-economic benefits. The
only remedy to the situation is by providing educational means to their teaming
population. If education is properly given to them (the minority groups), they
will fully be integrated into main stream of the Nigerian society
(Abu-Ubaida et al, 20172). The educational situation,
especially at rural areas, is unrecommendable. Problem of over population,
inadequate teaching and leaning materials, poor laboratories and libraries,
inadequate qualified teacher and inadequate welfare of teachers are among
problems of education (Masello, 2014; Abu-Ubaida, et al, 20171).
However, this is indirectly denying the victim population access to education.
In a Hausa home video entitled Hedimasta (Headmaster),
an instance of this form of modern slavery is traceable. It features a village
with absolute illiteracy. The teachers who are sent to the village’s school
lack knowledge of subject matter not to talk of pedagogics. In fact, they are themselves,
illiterate. Consequently, barbarism looms the village.
5.6
Bonded Labor
Originally, this is a situation where a person is forced to
work as a means of payment for a loan. It is also known as debt bondage.
In such cases, the laborer only receives food and shelter after working harder
than normalcy. However, this type of modern slavery is rare, if at all, in the
Hausa-folk. Yet, there is a similar situation of barantaka. Barantaka is
a situation in which an individual known as bara works for an
influential person for a reward of which could only suffice the individual food
and shelter. Such individuals never have chances in life. The person’s family
will grow up in same situation for the fact that, the children would have no
means to education (Harees, 2012).
However, there are other forms of slavery, which are not
common in the Hausa-folk. They include
a.
Forced Labor: It is an instance in which individuals, groups,
political parties or even government recruit people illegally to work against
their (victims’) wish. They usually receive little or no pay for their
services. They are sometimes even violated or given punishments.
b.
Descent-Based Slavery: This type of slavery has to do with ethnic,
tribal or religious groups in a society. It is a situation where by a group is
considered valueless and thus, fits to be responsible for all slave-like works.
However, in a speech during the Make Poverty History Campaign at UK (2005), Mandela said:
Like apartheid and
poverty, slavery is not natural. It is man-mad and it can be overcome and
eradicated by the actions of human beings. (Mandela,
2005)
James,
(2015) noted that, the campaigns by organizations and indeed government against
modern slavery have been more of mouth talks than taking coordinated steps for
its total eradication.
6.0
Findings of the Study
In accordance with the information obtained by the study,
the following are its major findings:
i. Modern slavery still exists within the Hausa folk.
ii. Modern slavery within the Hausa folk is of different
forms, which include, among others, child labor, forced marriage, human
trafficking, nonaccess to education and socialization and sexual slavery.
iii. Modern slavery has significant negative effect on the
overall sustainable development of the community in question.
7.0
Discussions of Major Findings
Instances of the existence of modern slavery within the
Hausa folk could be traced in various Hausa language home videos. Whereas, what
such videos showcase are the reflection of, among other, the cultures, norms,
believes and in deed the activities going on within the society. This argument
is inline with the assertions of Shirley, (1969); Helmut & Jurgen, (1991)
and Sani, (2016), who believed that, humans’ thoughts and believes within a
given society are the building blocks of the literary works of such societies.
Modern slavery within the Hausa folk takes divergent
dimensions. One of such is human trafficking, which has been exemplified from
two Hausa language home videos. Safara (Trafficking) has taken
us through a situation in which girls are transported to other counties after
which they are subjected to prostitution. The victims are mostly deceived by
promises of job opportunities and riches. Others are victims of abduction. Similarly,
girls are brought from villages to cities in the name of housemaid services. Whereas,
the real objective is to put them into prostitution.
Instances of child abuse as a form of modern slavery has
been given from Basma and Dan Alamajiri (Poor
Almajiri Boy) respectively. In the former, Basma suffers child abuse in the
hands of the housemaid. This is a challenge to working mothers of today who
entrusted the care of their children in the hands of housemaid(s). These
children are denied parental care. They grow up without the basic life
orientations. In the later, Ahmad undergoes similar situation subject to
divorce between his parents. Indeed, divorce has been one of the major factors
that situation children into hardship and helpless conditions as noted by Sani
& Tsaure, (2017).
Forced marriage is another form of modern slavery within
the Hausa folk. The Hausa language home video Tawakkali (Faith)
showcases this situation by presenting Tani as a victim of forced marriage. She
suffers psychological unrest of higher extent, which is a problem to human
health. Similarly, Jamilar is forced to marry Bello, in Sai Na Kashe
Mijina (I Shall Kill My Husband); the situation which leads to many of
Jamila’s attempts of killing him. Forced marriage is indeed a disastrous act,
which leaves the victims in depression and anxiety. That could make them
capable of going to any length to exit the union. In 2017, various cases
involving forced marriage victims killing their husbands were recorded within
the Hausa folk in Northern Nigeria.
Furthermore, sexual slavery is another form of modern
slavery, which causes depression of higher extent to the victims. During the
recent years, cases of rape in Northern Nigeria is becoming more alarming. As
the victims are usually females, some of them are lured or deceived with
riches; while others are forcefully raped. A picture of this form of slavery is
depicted in Dijangala.
More so, nonaccess to education is another form of modern
slavery. It has been an issue within the Hausa folk especially as a result of
almajiri education. Almajiri students are usually children from poor families
taken to schools (almajiri schools), that lack systematic organization and
planning. They are left without proper guidance and basic orientations main for
children of their ages. On the other hand, government’s effort on educational
development (especially in rural areas) is below average. A good picture of
such situation is given in Hedimaster (Headmaster). As noted
by Masello, (2014) and Abu-Ubaida et al, (20171),
schools at villages are usually faced with mass problems ranging from poor
infrastructures, unqualified and inadequate teachers as well as inadequate
teaching materials among others.
However, bounded labor, otherwise known as barantaka in
the Hausa language, is another causative factor to nonaccess to education. This
is because, the victim and his family only manage to make ends meet, thus
cannot afford extra expenses such as educational pursuit.
Therefore, the negative effects of modern slavery could be
summarized as:
i. Repositioning and population
redistribution, as in the case of human trafficking
ii. Hopeless society with high
rate of unemployment resulting from noneducation and inadequate or nonparental
care, orientation and upbringing
iii. Increase in criminal acts
within the society as a result of high rate of unemployment and illiteracy
iv. Decline in foreign investment
and tourism resulting from nonconfidence on the safety of life and property
v. Increase in poverty
vi. Increase in corruption
8.0
Conclusion and Suggestions
Though slavery is claimed to be a notion of the past, it
existence today (21st century) is obvious. However, it has
taken new forms and dimensions, which indeed camouflage the practices leaving
researches with no option but term it modern slavery. There
have been campaigns by governments and organizations for the eradication or at
list pushing back the practices to the minimum level; notwithstanding, that
have been more of say than action. Nevertheless, modern slavery is a phenomenon
that needs urgent attention for peaceful co-existence and overall development
of every community. Hence, it is a treat to peace as well as social and
economic developments. The following were suggested based on the findings of
the study:
i. Education shall be a matter
of priority to the government. This will reduce modern slavery victimizations
subject to vulnerabilities resulting from ignorance.
ii. There shall be impartiality
and nontolerance to corruption in dealing with cases relating to modern slavery.
iii. Community based organizations
as well as traditional and religious leaders should be incorporated to work
alongside government agencies in sorting out and dealing with cases of modern
slavery. In line with this, there should be orientations by the bodies
aforementioned, which could serve as enlightenments against ignorance of modern
slavery.
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