Patterns of Language Use: An Address Forms in Fika Emir’s Palace

Citation: Ayuba SABO and Khamis Hamza IBRAHIM (2022). Patterns of Language Use: An Address Forms in Fika Emir’s Palace. Yobe Journal of Language, Literature and Culture (YOJOLLAC), Vol. 10, Number 1. Department of African Languages and Linguistics, Yobe State University, Damaturu, Nigeria. ISSN 2449-0660

PATTERNS OF LANGUAGE USE: AN ADDRESS FORMS IN FIKA EMIR’S PALACE

By

Ayuba SABO

Khamis Hamza IBRAHIM

Abstract

The traditional rulers as the leaders of the people and custodian of the people’s culture and tradition are highly respected and revered by the people within and outside their domain. Addressing people in the traditional settings required one to be familiar with dictions that are mostly use in that community. This paper seeks to analyze the address forms in traditional setting. Thus in order to achieve this, the paper collected data through interview and observation at the palace of the Emir of Fika. The data collected were examined in terms of their functions and subsequently analyzed and presented in the findings of the research. Some of the areas that the study focused on are the functions, situations and the major forms of address in Fika palace. Apart from that, the study also focused on what one is expected to do when meeting the Emir in the palace or when one is called by the Emir and how one should answer the call in Fika palace.

Introduction

Language spoken in the market is different from the language spoken at the airport, or in government offices (Abanga, 1995). This means that certain vocabularies can be found in different contexts. In the palace therefore, there exist a peculiar language that is mainly used by the people in different contexts. These peculiar vocabularies items of the palace are what is called palace language. Chamo, (2009) highlighted that this palace language is developed and shaped by historical instances or socio-cultural set up of that setting. In this respect Abrisade (1985) stated that, palace language is a special manifestation of a particular ideology of kingship, politics and culture. Palace vocabulary suggests an obligatory selection of words used within and outside the palace by the palace members who may be young or old royal slaves (Khalil, 2007).

History of Fika Emirate

Fika Emirate shared border with Bade Emirate in the North, Gombe Emirate in the South, and Bauchi and Misau in the East. The defunct Fika Emirate covering that region eventually gave rise to the present four Emirates of Tikau, Potiskum (Pataskum), Gudi and Fika itself (Buba, 1991). The present Fika Emirate remains heterogeneous in population, comprising people from Bole, Kare-Kare, the Ngamo, the Hausa, and the Fulani tribes. Under the current dispensation, Fika Emirate has 14 districts namely: Fika, Kara, Damboa West, Goya, Ngalda, Lai-lai, and Arikime. Others are Maluri, Dumbulwa, Janga, Damazai, Godowoli and Chana (Archibong, 2006).

Fika kingdom which had been autonomous since its establishment at Daniski in 1512 A.D. falls under British colonial administration in 1903. Shortly after the then Emir Suleiman Ibn Idrissa was deposed by the British for what was described as his uncooperative attitude towards his new masters. He was however replaced by his eldest son Moi Idrissa Ibn Suleiman in 1922. His son Muhammadu Ibn Idrissa was installed as the Emir. He ruled for only two years before the British moved the headquarters of the emirate from Fika to Potiskum in 1924.

Originally, there were two ruling houses, namely Bawa Kayi and Mama Kayi which alternated in the ascension to the throne of Fika kingdom. If the Moi (Emir) was from Mama ruling house, the crown prince referred to amongst the Bole as “Dala” would be from Bawa ruling house.

Theoretical Framework

Researchers and linguists have developed and employed some theoretical models or frameworks in order to arrive at the answer to various linguistics inquiries (Halliday, 1973). This research work employs discourse theory. Fisherman, (1971) elaborated that, discourse theory is a general term for a number of approaches to analyze written, vocal or sign language use for any other significant semantic event. Holmes, (1992) explicated that, discourse theory has attracted the attention of specialists and analysts of language and discourse who generally examine the topic from perspectives; functionalist and formal views. Formal linguistics considers discourse as, “a particular unit of language above the level of sentence” while functionalists view discourse as; “a particular focus of language use” (Schiffrin, 1987, p. 1).

 For the purpose of this research the functionalists view is employed. Fasold (1990) views that, ‘the study of discourse is the study of any aspect of language use’.

 In the same vein Brown & Yule (1983, p. 1) consider the analysis of discourse as, the analysis of discourse is necessary for the analysis of language in use. Many scholars share the functionalists view on discourse, these include; Goffman (1981), Schiffrin (1987), and (Zulydaini, 2000).

Address Form

According to Archibong, (2006) Royal Highness (RH) is a style used to address or refer to some members of royal families, usually princes other than monarchs and their female consorts (i.e. kings and queens). When used as a direct form of address, spoken or written it takes the form “Your Royal Highness.” When used as a third person reference, it is gender –specific (Her Royal Highness or His Royal Highness), both abbreviated (HRH) and, in plural, their Royal Highness (TRH). Holders of the style Royal Highness generally rank below holders of the style imperial Highness, but above those addressed as Grand Ducal Highness, Highness Serene and some other style.

In Fika Emir’s palace, emir is always addressed as:

Table 1.

Moi	Emir
Magadi	Emir
Bundi	Lion
Am-moi	Emir
Sarki	Emir

These are the names generally addressed to the Emir in Fika palace and if it is a royal family member, the person he/she should address as:

Table 2

Maina	Male prince
Dala	Male prince
Mairama	Princess

Etiquette: Dialogue and Address

Etiquette is a rule which people invent regarding how they should communicate and interact with each other in a society. Madu, (2013) viewed etiquette as “Conventional rules of personal behaviour in political society, ceremonial court, unwritten code that restrict professional men in what concerns interest of their brethren or dignity of their profession”. Etiquette refers to the practice in any speech community of organizing linguistics so that it is as appropriate to the current communicative needs (Abrisade, 1985).

 Yakasai, (1999) elaborated that, like any other modest house, the Emir’s palace has its own etiquette which governs the ceremonials of the courts and the communicative behaviour between and among the ordinary palace occupants. For example, in Fika palace when greeting the Emir, the tradition for those wishing to observe was to kneel down for men and women and say:

Table 3:

Zo Moi ai Ngoron	May your life live long
Zo Moi ai Ngoron	May your life live long
Zo Moi ai Ngoron	May your life live long

In replying this etiquette, the people around the Emir will only say:

Ameen

Ameen

Ameen

Similarly when talking to the Emir people should first address him as:

Table 4

Bundi	Lion
Bundi	Lion
Bundi	Lion

Also, when the Emir enters a room, even in his private home, everyone else, including other members of the royal family are supposed to stand up. When having a meal with the Emir, no one should stop eating until the Emir stop. Furthermore, when called by the Emir, say via a messenger, in disseminating the message, the messenger is supposed to say:

 Moi - Aji Jowoko – Emir is calling

In reply to this, the person whom this is addressed to will say:

Moi Aji Nduko   Answer a call

 Or

Moi Yin aji

The Emir often uses the first person plural when making an address, whereas, when, someone is addressing the Emir, third person singular is often used, for example:

Tinja dole kwabi kyale Galadima

Gloss: Galadima is extending his greeting to the Emir through Madaki.

From this example therefore, one can further deduce that, in the tradition language of Fika palace, Emir should never be address with a second person singular as in:

Nji Ena Kwoi kyele  He is greeting you

Preferably, one should always address the Emir neutrally and anonymously without any pronoun.

Names of Traditional Rulers and their Substitutes

In an attempt to show respect to the emir’s name, as part of a modest tradition in the palace and the fact that the palace has a chain of the ruling dynasty i.e. emirs and other royal family members who existed previously exchanged certain names with others. Below is a list of avoided names and their substitutes as they are used in the palace.

Table 5

Name	Substitute
Ali	Abali
Idrissa	Disa
Abubakar	Habule
Hauwa	Awuwa
Khadijah	Khadi
Mohammed	Bomai
Dauda	Dawu

 Conclusion

To sum up, it is apparent that Fika palace language has its base in the cultural and moral values of Bole and Hausa. Some of the notable values that were guided and manipulated by these languages are bashfulness, good sense, courtesy and self-esteem as well as plural markers when making an address.

References

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Abrisade, O. (1985). Local government and the traditional rulers in Nigeria. University of Ife Press.

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Fisherman, A. (1971). The sociology of languages, An Interdisciplinary social Science Approach to Language in Society. 217-404.

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