Citation: Suleiman, M. & Sani, A-U. (2026). Philosophical Reflections in Hausa Traditional Occupational Chieftaincies: An Analysis of Selected Proverbs. Tasambo Journal of Language, Literature, and Culture, 5(1), 165-176. www.doi.org/10.36349/tjllc.2026.v05i01.017.
PHILOSOPHICAL
REFLECTIONS IN HAUSA TRADITIONAL OCCUPATIONAL CHIEFTAINCIES: AN ANALYSIS OF
SELECTED PROVERBS
By
Musa Suleiman
Department of Hausa,
Aminu Kano College of
Islamic and Legal Studies, Kano
Email: musasuleiman424@gmail.com
Phone: +1238061256096
And
Abu-Ubaida SANI,
Ph.D.
Department of
Languages and Cultures,
Federal University
Gusau, Zamfara, Nigeria
Email: abuubaidasani5@gmail.com | abu-ubaidallah@fugusau.edu.ng
ORCID: https://orcid.org/0000-0001-6447-4334 | WhatsApp: +2348133529736
Abstract
This study
explores the traditional occupational titles among the Hausa people to uncover
the deep thoughts and philosophies reflected in their cultural expressions,
especially through proverbs. Proverbs serve as a key to understanding how the
Hausa view authority, leadership, and the value of work within their
traditional crafts and professions. The research is guided by Max Weber’s
(1922) Theory of Authority, which helps explain how power and respect are
structured in these traditional roles. The study has two main goals: first, to
collect proverbs tied to certain occupational titles, and second, to interpret
the wisdom and philosophical ideas behind them. It also seeks to answer two
major questions: (i) What kinds of proverbs are found in these traditional
occupational titles? (ii) What philosophical insights or cultural meanings do
these proverbs carry? Four traditional titles were selected for analysis:
Sarkin Ɗori (Chief Bone
Setters), Sarkin Fawa (Chief Butchers), Sarkin Gini (Chief Builders), and Sarkin
Ƙira (Chief
Blacksmiths). The findings reveal that each of these titles is enriched with
proverbs that express the Hausa people’s values, intelligence, and
understanding of authority, labor, and tradition.
Keywords: Chieftaincy, Philosophy, Hausa Culture, Proverbs,
Occupational Chieftaincy
Introduction
The origin of philosophy among the Hausa people is quite
difficult to trace. This challenge arises primarily from the absence of
literacy and written documentation in the early stages of their history.
Consequently, the Hausa had few scholars and very limited written records in
the field of philosophy, particularly within Hausa studies. In contrast,
societies such as the Arabs, Europeans, and Greeks had long-established
traditions of learning and writing. This early exposure to scholarship enabled
them to produce renowned philosophers and numerous works in the field of
philosophy. Despite this difference, the Hausa conception of philosophy has
remained intact, sharing similarities with that of the Arabs, Europeans,
Greeks, and Latins.
According to Lawan (2019), citing Ɗan’Alhaji
(2016, p. 106), writing was historically a foreign concept within African societies.
As a result, Africans, including the Hausas, relied more heavily on their
indigenous traditions and oral literature. However, this does not imply that
the Hausa people lacked philosophical thought. On the contrary, their oral
expressions and proverbial sayings are rich with wisdom, intelligence, and
reflective insight.
Following the advent of literacy and formal education among
the Hausa, they began to approach philosophy through their native worldview, analyzing
the wisdom embedded in their proverbs, maxims, and everyday speech. These
philosophical elements illustrate that nearly every aspect of Hausa life is
guided by reason, creativity, and a deep sense of understanding. Hausa
philosophical thought often manifests in two dimensions: it may appear in
brief, personal reflections that address individual experiences and decision-making,
or in more expansive and abstract forms that contemplate broader human
existence, social relations, and even metaphysical questions about life after
death (Bunza, 2013).
When we consider how great thinkers such as Aristotle,
Plato, and Ibn Sina (Avicenna) defined the concept of philosophy, we find
strong similarities with the Hausa understanding of nazari (reflection), tunani
(thought), hasashe (reasoning), and hangen nesa (foresight). These elements
are deeply woven into Hausa expressions and everyday reflections about life. To
explore Hausa philosophy in depth, it is essential to revisit key aspects of
traditional life, including oral literature, beliefs and superstitions,
religious practices, healing traditions, economic systems, and social
structures. The traditional Hausa worldview, in fact, is built upon a
philosophical foundation that shapes every sphere of existence.
Philosophy, in this context, represents wisdom, intellectual
depth, and insightful expression, a blend of thoughtful analysis, critical
reflection, and linguistic creativity that reveals multiple layers of meaning.
It is through such reasoning that the Hausa people interpret their world,
define moral values, and shape social order.[1]
The Hausa worldview offers a wealth of ideas that explain
how they perceive human life, the natural world, and destiny. Many of these
philosophical insights are subtly embedded in their traditional occupational
titles (sarautun sana’o’i), roles
that not only define status and function but also convey lessons, values, and
deep reflections about life and community.
In essence, the aim of this study is to explore how
philosophy manifests in Hausa traditional occupations, examining the wisdom and
worldview reflected in these roles. It focuses particularly on how proverbs and
figurative expressions express the intellectual and cultural perspectives of
the Hausa people. More specifically, the study seeks to:
1. Identify proverbs and wise sayings
embedded in selected Hausa traditional occupational titles.
2. Analyze the philosophical thoughts and
reflections that these expressions revealed.
Methodology
This study drew its data primarily from firsthand (primary)
sources, focusing on carefully selected traditional occupational titles (sarautun sana’o’in gargajiya) within
Hausa society. These titles served as the main objects of analysis, forming the
foundation upon which the study’s arguments and interpretations were built.
Alongside the primary sources, the research also made use of
secondary data, obtained from libraries and academic archives. These included
scholarly works, journal articles, and books written by experts in the field,
which provided additional perspectives, theoretical insight, and guidance for
the study.
The entire research is grounded in Max Weber’s Theory of
Authority (1922), which serves as the central theoretical framework.
Weber’s theory explains how authority and legitimacy function within traditional
systems of leadership, an approach that aligns perfectly with the examination
of Hausa traditional occupational titles, where hierarchy, respect, and social
order are deeply embedded.
Although Hausa society possesses numerous traditional
occupational titles covering various aspects of life, this research focuses on
four (4) key titles selected as representative samples. These were chosen for
their historical importance, cultural depth, and philosophical relevance. The
selected titles include:
a. Sarkin Ɗori – Chief
of Bone Setters
b. Sarkin Fawa – Chief of Butchers
c. Sarkin Gini – Chief of Builders
d. Sarkin Ƙira – Chief
of Blacksmiths
These positions were selected because they reflect vital
dimensions of Hausa social and economic life, embodying craftsmanship and
leadership as well as deep philosophical values and insights. The research aims
to conduct a focused and meaningful analysis of how philosophy, authority, and
worldview are expressed through Hausa traditional occupations by limiting the
scope of the study to these four titles.
Review of Related
Literature
Research on chieftaincy and traditional leadership (sarauta) in Hausaland has attracted
significant attention from scholars across different disciplines, especially in
the fields of Hausa literature, culture, and linguistics. Historians, too, have
made substantial contributions, offering valuable perspectives on the political
and cultural dynamics of Hausa societies. Because of the relevance and richness
of these works, this study reviews some of the most influential contributions
in the area.
A considerable number of scholars have examined the Hausa
kingdoms, their origins, political structures, and systems of governance. Among
the most notable are the works of M. G. Smith, which include Government in
Kano, Government in Zazzau, Affairs of Daura, Government in Sokoto, and The Two
Katsinas. Through these studies, Smith brought international recognition to the
political heritage of the Hausa states. However, his works focused primarily on
historical and administrative aspects, offering limited insight into the
processes of title conferment and chieftaincy succession.
Other researchers have also made remarkable contributions to
the study of Hausa kingdoms and governance: Palmer (1908) explored the Kano Emirate
and its neighboring states. Hull (1968) analyzed the administrative structure
of Katsina, later expanded by Usman (1974). The Sokoto Caliphate received
detailed attention from Last (1968), while Rafi (1984) revisited
the Gobir Kingdom. Adamu (1974) carried out extensive work on Yauri, and Alkali
(1968) studied the Kebbi Kingdom. Danbar (1970) documented the Damagaram
Kingdom, and Nadama (1977) provided comprehensive insights into the Zamfara
Kingdom.
These studies collectively demonstrate that a rich body of
scholarship exists on the major Hausa states, addressing their histories,
foundations, and leadership structures. Additional important works include Brady
(1978), who examined the chieftaincy system in Hausaland under the Sokoto
Caliphate. Mahdi (1982), who analyzed the structure of Kano’s traditional
leadership in the 18th and 19th centuries. His research may have been inspired
by Besmer (1971), whose study on royal praise poetry in Kano revealed deep
connections between politics and cultural expression. Katarza (1996) explored
succession practices in Kano before the 19th-century Jihad, while Barbara
(1998) examined public perceptions of Hausa kingship. Edyta (1991) investigated
Hausa social status and prestige during the period of colonial conquest, and
Tomasz (1986) discussed the roles and influence of Northern rulers. Wang (1985)
presented a detailed analysis of Hausa traditional governance, and Gaya (1998)
compared traditional and modern political systems in Hausa society. Bello
(2003) explored the influence of Hausa leadership styles on governance in
Ilorin, while Bunza (2023) examined power relations and traditional authority
in Hausa societies. Suleiman (2025) contributed to the field by analyzing
traditional occupational titles (sarautun
sana’o’i) in Kano, shedding light on their cultural and philosophical
dimensions.
The portrayal of traditional Hausa chieftaincy in Abubakar
Imam’s Magana Jari Ce was thoroughly analysed by Isma’il (2011), providing a
literary perspective on indigenous governance. Although much research has
focused on male chieftaincy institutions, female titles remain underexplored.
Notable exceptions include Malgorzata (1990), who studied Queen Amina, and Ɗanbappa (2005), who examined the role of the Mai Babban Ɗaki (King Mother) in the Kano Palace. Recent studies have
further expanded the scope of Hausa chieftaincy discourse by examining the
sociocultural and educational roles of traditional rulers. For instance, Bakura
and Sani (2023) explored the contributions of traditional rulers to the
development of education in Northern Nigeria, highlighting the continued
relevance of chieftaincy institutions in modern societal development.
Similarly, Kurawa and Sani (2025) examined the perception of kingship among the
Hausa people through selected oral poems, revealing how traditional authority
is constructed, preserved, and reinforced in Hausa oral literature. Overall,
the existing literature reveals a rich and diverse body of work on Hausa
chieftaincy and governance, covering their historical evolution, cultural
significance, and political relevance from precolonial times to the present
day.
Conceptual
Clarification of Key Terms
In this section, an attempt is made to provide clear
definitions of the major concepts that form the foundation of this research.
Doing so is essential for ensuring a deeper understanding of the study’s focus
and theoretical orientation.
Philosophy (Falsafa)
The term falsafa
is not indigenous to the Hausa language; it was borrowed from Arabic. According
to Gusau (2002, p. 68), the word falsafa
originates from Arabic and is equivalent to philosophy in English. He further
explains that philosophy is a field of study concerned with examining the
structure of human existence, the organization of societies, and the reasons
behind their continuity. It also investigates things and their underlying
causes through a deep analytical process. Lawan (2019, p. 6) defines philosophy
as a discipline that explores the wisdom of humanity and the world around it,
seeking the causes and origins of existence by considering both religious and
cultural perspectives. Similarly, Amin (2004) describes philosophy as a mode of
thought aimed at understanding all phenomena that concern human life and the
universe at large.
In the view of Bunza (2013), among the Arabs, philosophy is
regarded as a vast domain of knowledge encompassing wisdom, art, insight, and
intellectual depth. Among Westerners and Latins, it is seen as a scholarly
pursuit rooted in critical inquiry, aimed at uncovering truth and shaping
knowledge that informs real-life experiences.[2]
Philosophy represents the highest expression of intellectual curiosity and the
love of wisdom. In every discipline, philosophy seeks the origin, essence, and
justification of phenomena through reason and evidence.[3]
From the Hausa perspective, Bunza (2013) argues, philosophy
embodies the profound capacity to reason about the causes of events both near
and distant, guided by logical reflection
(hankalin tuwo) that aligns with cultural understanding. Philosophy,
therefore, is a science of rational explanation, one that reflects the
worldview, customs, and experiences of a people. It represents the intellectual
heritage of the past that challenges the present and serves as guidance for the
future.
Based on these various definitions, this study conceives
philosophy as a branch of knowledge characterized by wisdom and deep reflection
on matters affecting human life, with particular attention to the cultural and
religious factors that shape existence within society.
Chieftaincy (Sarauta)
According to the Ƙamusun Hausa (2006, p. 391), sarauta refers to a title or leadership
position, particularly of a traditional nature, connoting authority or
governance. Bargery (1934, p. 905) similarly defines sarauta as any official position or the domain of a ruler. However,
Gusau (1988, p. 24) views sarauta more
broadly as the leadership of a community or group of people, with the
responsibility of safeguarding their religion, administering their political
affairs, and ensuring their welfare and economic prosperity.
In the same vein, Gaya (1998, p. 10) asserts that
chieftaincy involves governing the people fairly, without discrimination, and
protecting their freedom and well-being. Gulbi (2000) interprets sarauta as an inherited traditional
institution, whereby the community appoints one of its members to lead and
ensure justice and equity among them. Likewise, Muhammad (2020, p. 10)
describes sarauta as a system of
governance or leadership established upon a recognized social order accepted by
the people.
Taking into account all these perspectives, this study
adopts a comprehensive view of sarauta
as the leadership and administration of a community, encompassing the
protection of lives and property, provision of security, promotion of economic
welfare, maintenance of social harmony, dispensation of justice, and safeguarding
of collective rights, all aimed at enhancing the overall well-being of the
people.
Philosophy in
Traditional Occupational Chieftaincies
This section discusses the philosophical underpinnings of
Hausa traditional thought as reflected in selected occupational chieftaincies.
The study examines these philosophies through the lens of Hausa proverbs, a key
repository of the people’s wisdom and worldview. Proverbs serve as concise
expressions of collective experience, offering insight into moral reasoning,
social organization, and intellectual values within Hausa culture.
Philosophy in the
Chieftaincy of the Sarkin Ɗori (Chief of Bone-Setters)
The Sarkin Ɗori
is the head of practitioners engaged in ɗori, the traditional art of bone-setting and physical healing.
He oversees and coordinates the activities of those involved in the practice,
ensuring order, professionalism, and adherence to cultural ethics. Because this
occupation is closely linked to healthcare and human well-being, the
practitioners frequently interact with people from diverse communities and
social backgrounds. Such interactions foster cultural exchange and intellectual
growth, enriching the group’s collective wisdom and shaping its worldview.
Through these experiences, the bone-setters have developed a vast repertoire of
proverbs and wise sayings, each reflecting Hausa philosophical thought, moral
lessons, and foresight. One of the proverbs commonly associated with the Sarkin Ɗori summarizes this
worldview and offers deep insight into the traditional understanding of life,
healing, and community relations. It states that:
Proverb: Abin mamaki
sarkin ɗori da kukan
karaya
Literal
Translation: It’s surprising
for the chief of bone setters to complain of a fracture
This proverb expresses astonishment at an unexpected situation when a person
renowned for mastery in a particular skill is seen struggling with the very
problem they are supposed to solve. In this case, the “Bone Healer” (Sarkin Ɗori), who specializes
in treating fractures, is ironically complaining about having a broken bone
himself. It’s similar to the Hausa saying: Dillalin tuwo yana kukan yunwa
(The food seller complaining of hunger).
The Hausa
Philosophy Behind It
This saying teaches a deep lesson about resilience,
endurance, and consistency. In the Hausa worldview, if a person is known for a
skill, trade, or expertise, they are expected to embody competence and strength
in that area, not weakness or failure. A healer shouldn’t be seen complaining
of illness; a craftsman shouldn’t lament the tools of his trade. To do so would
be viewed as a contradiction and even a disgrace.
Traditionally, the Hausa people value steadfastness and
reputation. They believe that when someone is recognized for something, they
must uphold that standard, hence the Hausa saying: A san mutum a kan
cinikinsa (He works best who knows his trade). If you’re known as an
expert, you must demonstrate it consistently, showing doubt or weakness damages
one’s honor and credibility.
In short, the message is: “Be what you claim to be, live up
to your role.”[4] As the
Hausa proverb says, “Inna ta san kalwa,
kalwa ta san Inna”, meaning “If you claim to know something, handling it
should not disappoint you,” i.e., your actions should confirm your words.
There is another Hausa proverb that says:
Proverb: Bokan sarkin ɗori, maɗori ne
Literal
Translation: The shief of
bone-setters’ spiritualist is a master healer
Philosophical
Interpretation
In this Hausa proverb, “Bokan
sarkin ɗori, maɗori ne,” the term boka refers to a traditional healer or
diviner (spiritualist), one who performs healing through spiritual means,
herbs, or mystical knowledge. The Sarkin Ɗori
(chief bone-setter) relies on such a person for guidance and special knowledge
about healing techniques.
The philosophy embedded in this proverb reflects a deep
Hausa worldview on respect, hierarchy, and mastery. It conveys the idea that
whoever teaches you a skill, or reveals to you the secrets of a craft, is
forever your superior in that field. In other words, “He who knows your secret,
owns you.” One should never look down upon, challenge, or attempt to surpass
the one who imparted knowledge to them. Rather, such a person deserves respect,
humility, and honor.
This wisdom aligns with another Hausa saying: “The master is
greater than the apprentice.” It highlights that the teacher (malami) always has a deeper
understanding and experience than the learner (makoyi). Even if the apprentice gains new insights over time, the
foundation of his knowledge still comes from his master. It emphasizes humility
and gratitude toward one’s source of knowledge.
Furthermore, there is another Hausa proverb that says:
Proverb: Abin ba daɗi, sarkin ɗori ya karye
Literal
Translation: It is
unpleasant, says the chief bone-setter with a broken bone
Philosophy
This proverb reflects the idea that “life is unpredictable;
it changes like a dancing maiden.” In other words, today’s leader may become a
follower tomorrow, and the poor may become rich. It also conveys the
philosophical truth that life is never static, and fortunes and positions are
subject to change.
The wisdom embedded here teaches humility and patience. One
must tread through life with care and modesty. For example, the sarkin ɗori (chief of bone-setters), who once had power and authority, perhaps
treated people harshly, scolded them, or lacked compassion when they came
seeking his help. But when fate turns, and he himself becomes the one in need, perhaps
now he is the one being “set” by others, he realizes the bitterness of the
experience. Hence, his lament: “It is unpleasant.”
If, however, during his time of authority, he had treated
others with kindness, empathy, and gentleness, he would not have found the
reversal so painful. A fitting illustration is that of a teacher who mistreats
his student with insults and humiliation. If that student later becomes a
doctor, and fate brings the teacher before that same student in need of help,
one can imagine the awkwardness and regret that might follow.
1.5.2 Philosophy in the Chieftaincy of the Sarkin Fawa (The Chief Butcher)
Sarkin Fawa (The Chief Butcher) serves as the leader and overseer of
those engaged in the butchery trade. He is responsible for organizing and
regulating all matters related to the rules, ethics, and operations of the
butchers’ profession. In addition, he represents the King within this
occupational group, ensuring order and harmony among them.
Within the butchery profession, there exists a well-defined
leadership structure, similar to other traditional occupational hierarchies.
The position of Sarkin Fawa is
therefore a chieftaincy title that governs a community of individuals whose
work brings them into constant interaction with various segments of society. This
interaction with diverse groups has contributed significantly to the
development of proverbial expressions and wise sayings associated with this
title. These proverbs serve as repositories of indigenous philosophy and moral
reflection within the Sarkin Fawa
institution.
Among these rich and instructive proverbs is the saying that
states:
Proverb: Da ganin sarkin fawa sai miya ta yi zaƙi
Literal Translation: By merely seeing the chief butcher, the soup does
not become delicious
English
Equivalent: Catch the
bear before you sell his skin
Philosophy
The philosophy embedded in this proverb reflects a core
Hausa belief: action brings results. A person must act to achieve success.
Wishful thinking and assumptions alone do not yield outcomes. For the Hausa,
hard work, determination, and practical effort are the foundations of
achievement.
Thus, seeing the Sarkin
Fawa (Chief Butcher) will not make your soup delicious; you must buy meat
and cook it before enjoying the taste. This teaches that benefits come through
effort, not proximity. It does not matter if you are related to, close to, or
neighbor with wealthy or successful people; you cannot share their fortune
without personal effort. You must rise, work hard, and earn your own reward.
Another layer of meaning here emphasizes the connection
between effort and outcome: productivity is tied to action, while laziness
leads to emptiness. Hence, this proverb calls on the Hausa person to be
diligent, courageous, and industrious. Those who act will see the fruit of
their labor; those who merely dream will not.
Furthermore, there is another Hausa proverb that says:
Proverb: In ce ko da wuƙar ya tafi? An ce da akuya sarkin fawa
ya mutu
Literal Translation: When it was said the chief butcher died, the goat
asked, ‘did he go with his knife?
Philosophy
When the goat heard that the Chief Butcher had died, she
asked, “Did he go with his knife?” Why? Because her concern was not the butcher
himself, but the knife, the instrument of harm used against her, her children,
and her lineage. In her wisdom, she knew that as long as the knife remained,
danger persisted. His death meant little if the tool of harm still existed.
The philosophy here is profound: it calls on every
individual, especially the Hausa, to be vigilant and discerning, aware of what
and who surrounds them. It is not merely people that one should fear, but the
dangerous tendencies, habits, and actions they carry.
Thus, one must seek refuge and protection from potential
harm. The goat is not angry at the butcher himself but fears the knife, the
symbol of destruction. Even if someone is your relative or friend, you should
be cautious if they carry qualities or behaviors that bring harm. Maintain
kinship, yes, but distance yourself from their dangers. Be mindful of every new
relationship, business, or partnership. Observe their ways, their tools, their
influence; are they helpful or harmful? Only then can one live wisely and
securely.
Another proverb related to the
chiefteincy is:
Proverb: In abin yake? Sarkin fawa ya yi kyautar
ƙaho
Literal
Translation: Where is the
gift? The chief butcher gave away a horn.
Philosophy
In Hausa tradition, generosity is a core value, and
stinginess is strongly condemned. The Hausa believe that miserliness (rowa) brings no benefit. A true Hausa
person is known for hospitality and open-handedness. Even when receiving a
guest unexpectedly, food will be prepared and offered without hesitation; that
is the Hausa spirit.
When one has the means, generosity should be meaningful and
dignified, not small or insulting. The horn, in this context, represents
something of little value, a leftover, almost worthless part of an animal.
Compared to meat or skin, the horn has minimal use; at best, it can be hollowed
out and blown like a whistle. Thus, when the Chief Butcher gives a horn as a
gift, people ask sarcastically, “Where is the gift?” implying that such a small
offering barely counts as one.
This proverb also subtly mocks pretentious generosity, the
act of giving a trivial item while expecting praise. The Hausa warn against
such behavior, as it reveals not kindness but pride wrapped in stinginess.
Another proverb related to this chieftaincy
is:
Proverb: Rana ɗaya tak, ziyarar akuya gidan Sarkin
Fawa
Literal
Translation: Only one day,
the goat visited the Chief Butcher’s house
Philosophy
This proverb teaches Hausa children and the community at
large to avoid unnecessary intrusion and meddling. In Hausa philosophy, karambani (needless interference) is
seen as immature and disgraceful. A true Hausa person is not nosy; he
minds his own affairs, showing concern only when it serves a meaningful or
communal purpose.
For example, a Hausa man may see a child wandering on the
road and, out of goodwill, invite him home, feed him tea along with his own
children, and ensure his well-being. This is cultural compassion, not
meddlesomeness. But karambani
interference without reason or invitation is frowned upon. In
fact, a Hausa person can live beside you for years and never pry into your
marriage or household unless you invite him to mediate or advise. Such
restraint is considered maturity and dignity.
Such reckless behavior leads to embarrassment or even
destruction. Anyone who inserts himself into affairs where he has no role may
lose respect or even his life. This proverb, therefore, calls on Hausas to be
mindful, humble, and self-restrained. Wisdom is knowing when to step forward
and when to stay back.
Proverb: Ta Allah ba ta mutum ba, Tinkiya ta ga
Sarkin Fawa
Literal Translation: By God, not by man! Says a sheep that sees the chief
butcher.
Philosophy
This proverb emerged after the arrival of Islam among the
Hausa. The presence of the word Allah indicates faith, monotheism, and divine
trust, unlike older pre-Islamic proverbs rooted in tsafi (idolatry), bori
(spiritism), or camfi (superstition). Here,
the proverb reinforces Tawheed, the
belief in one God, and encourages total reliance on Allah. It teaches that
whoever puts full trust in God can enter any place fearlessly, for divine
protection accompanies him. This proverb teaches spiritual confidence, the
awareness that safety, success, and survival come only from God, not from human
arrangements.
Proverbs Related
to the Chieftaincy of the Chief Builder (Sarkin Gini)
The Chief Builder (Sarkin
Gini) leads the guild of traditional builders. He is responsible for
organizing, guiding, and regulating the building profession. He drafts and
enforces laws and codes of practice, represents the King among his professional
peers, and ensures harmony within the guild. Because building involves interaction
across diverse communities, this chieftaincy reflects unity through
craftsmanship. Builders often collaborate with people of different backgrounds,
and through such interactions, new expressions and proverbs emerge.
One notable saying among builders is:
Proverb: Sabon salo, sarkin gini a kan lada
Literal Translation: A new style, the master
builder standing tall on a ladder
Philosophy
This proverb is one of those that emerged after the Hausa
people came into contact with the Europeans
(Turawa). The evidence lies in the word “lada” (ladder), a word not
originally Hausa. It is a borrowed term from the English language, introduced
through colonial interaction. Before this contact, the concept of “lada” (ladder) in
professional labor, especially in building work, did not exist in the Hausa
lexicon.
Traditionally, Hausa builders (masu gini) did not work for immediate monetary reward. Instead,
they built patiently, often waiting until a project dried or matured before
continuing or expecting appreciation. Work was viewed as communal service or an
expression of skill, not strictly commercial exchange.
Thus, this proverb reflects a philosophical shift brought by
modernity and innovation. It urges the Hausa person not to resist progress, but
rather to embrace every new development that enhances his craft, profession, or
livelihood.
Another proverb related to the
chiefteincy is:
Proverb: Sai baba ta
gani, sarki gini ya kai dare
Literal Translation: Until the mother sees (him return), the master
builder worked late into the night
English Equivalent: Till the cows
come home, the master
builder worked late into the night
Philosophy
This proverb expresses the Hausa value of perseverance and
determination. Traditionally, the Hausa person is not known to start a task and
abandon it halfway. Once he sets his mind on something, he pursues it with
consistency and courage until he reaches his goal. The
philosophy here is a call to commitment that whatever you set before you, do
not retreat nor give up until you achieve it. In the Hausa worldview, showing
weakness or giving up after declaring your intent is seen as a mark of failure
and shame. In essence, this proverb embodies the Hausa belief that victory
belongs to those who endure.
Proverb: Sabon abu, katanga ta danne Sarkin Gini
Literal Translation: Strange,
a wall has collapsed on the Chief Builder
Philosophy
This proverb carries a message similar to another Hausa
saying: Ba a zuwa gabas sai an shirya, meaning “You need to be prepared before traveling to Hajj.” It
emphasizes the importance of preparation, foresight, and planning in all
affairs of life. A person must always act with careful thought, readiness, and
strategic vision, never carelessly or blindly. To the Hausa, wisdom means
anticipation: thinking ahead about what might happen, what could go wrong, and
what safety measures are needed.
In summary, this proverb calls on everyone to develop a
habit of strategic foresight, so that no “wall of circumstance” ever collapses
upon them unawares.
Proverbs Related
to Sarkin Ƙira (Chief of
Blacksmiths)
This is a title bestowed upon the leader of those engaged in
the blacksmithing profession. The Sarkin Ƙira oversees
all matters concerning this craft and those who practice it. Being a
professional title, it naturally involves interactions with people from
different communities and cultures. This contact led to the emergence of
various Hausa philosophical expressions embedded in the sayings associated with
this chieftaincy. Among these is the proverb:
Proverb: Wuta ba ta cin Sarkin, inji maga-ƙira
Literal
Translation: Fire never harms the Chief, says apprentice blacksmith
Philosophical
Reflection
This proverb teaches that life is a matter of understanding
and principle. Whatever a person does, as long as it is done truthfully and
rightfully, in line with the responsibilities placed upon them, no harm will
befall them unjustly. If misfortune, slander, or any form of injustice occurs,
truth will eventually prevail.
On the other hand, the proverb also teaches that everything
in life has principles. Following these principles ensures safety and success.
The blacksmith, for example, understands the rules and techniques of his craft,
how to control fire, heat, and metal. Because he adheres to these principles,
the fire does not burn him. If he neglects them, the fire would consume him
publicly, disgracing his skill and authority.
Another proverb within this chieftaincy says:
Proverb: Ko a gidan
Sarki, tama su ne manya
Literal
Translation: Even in the Chief’s house, iron remains the master
Philosophical
Reflection
Here, Sarki refers
to the Chief Blacksmith, and tama means iron ore, the raw material
extracted from the earth and melted to produce various metals. The
underlying message is a warning against envy. Envy is fruitless. Whoever
surpasses you deserves your respect and loyalty. Follow those above you if they
possess more knowledge, wealth, or authority, so that you, too, may benefit.
Every form of metal originates from tama (iron ore).
Whether used in cars, airplanes, or motorcycles, they all derive from this
source. Therefore, no metal can claim superiority over iron ore, for it is the
origin of all. Likewise, no craftsman should despise another’s expertise; everyone
has their domain of mastery.
Summary of Major Findings
This study established that Hausa traditional occupational
chieftaincies (sarautun sana’o’i) are not merely administrative or
professional structures but rich repositories of indigenous philosophy and
cultural wisdom. The findings reveal that proverbs associated with occupational
titles emerge primarily from sustained social interaction, professional
experience, and interdependence among practitioners and the wider community.
Through these interactions, occupational leaders such as the Sarkin Ɗori, Sarkin Fawa, Sarkin Gini, and Sarkin Ƙira generate and
preserve proverbs that articulate collective experience and moral reasoning.
The study further found that each selected chieftaincy
embodies distinct philosophical themes reflective of its occupational context.
Proverbs associated with the Sarkin Ɗori emphasize
resilience, humility, mastery of skill, respect for hierarchy, and the
unpredictability of life. Those linked to the Sarkin Fawa highlight
diligence, caution, generosity, restraint, self-awareness, and reliance on
divine protection. Proverbs connected to the Sarkin Gini reflect
perseverance, foresight, innovation, and preparedness, illustrating the Hausa
response to both tradition and change. Similarly, proverbs related to the Sarkin
Ƙira highlight adherence to principles, respect for foundational
knowledge, and recognition of origin and superiority in skill and authority.
Overall, the findings demonstrate that Hausa proverbs
embedded in traditional occupational titles function as vessels of indigenous
philosophy. They communicate ethical values, social discipline, practical
intelligence, and philosophical reflections on authority, labor, destiny, and
human conduct. These proverbs also validate Max Weber’s Theory of Authority
by showing how legitimacy, respect, and leadership are culturally constructed
and sustained within traditional occupational hierarchies.
Conclusion
This study has shown that philosophy among the Hausa people
is deeply rooted in oral tradition, particularly within traditional
occupational chieftaincies. Contrary to assumptions that philosophy depends
solely on written texts, the research demonstrates that Hausa philosophical
thought is richly preserved and transmitted through proverbs associated with
occupational titles. These proverbs serve as linguistic expressions as well as
frameworks for understanding authority, work ethics, social relations, morality,
and the human condition. Hausa traditional leadership in professional domains
embodies structured authority, cultural legitimacy, and philosophical depth.
The application of Max Weber’s Theory of Authority further confirms that
these titles operate within a recognized system of traditional authority, where
respect is earned through expertise, experience, and moral conduct rather than
coercion.
The study affirms that Hausa traditional occupations are
intellectual institutions that shape worldview and social behavior. Their
associated proverbs preserve indigenous knowledge, guide conduct, and reinforce
communal values across generations. This research, therefore, contributes to
Hausa studies by highlighting the philosophical significance of sarautun
sana’o’i and emphasizing the need for further scholarly engagement with
indigenous African philosophies embedded in oral traditions.
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[1]
Dr. A. M. Nafi’u (personal
communication, February 9, 2024)
[2]
The New International Webster’s Comprehensive Dictionary of the English
Language states that “philosophy is the love of wisdom as leading
to the search for it; hence, the knowledge of general principles, elements,
powers, causes, and laws as explaining facts and existence” (p. 949).
[3]
The Mini Oxford Dictionary states that philosophy is “the study of the fundamental
nature of knowledge, reality, and existence.”
[4] Duk inda aka daki kai jini ne.
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