By
DR. ABDULRAHAMAN ADO
Department of Nigerian Languages,
Umaru Musa Yar’adua University, Katsina.
Emails: ado_fashi63@yahoo.com; ado.abdulrahaman@umyu.edu.ng; ado.fashi@gmail.com
Phone No: (+234) 08066177053; (+234) 08066177053
2017
Abstract
Farming is one of the best traditional occupations of Hausa people of
northern Nigeria. It is described as the fundamental support of the economy of
Hausa people. Most of the agrarian villages and towns of Hausa people were established
by farming communities. Malumfashi town is one of the Hausa settlement founded
by farming communities, in Katsina State in Nigeria. Just like any other Hausa
farming community, Malumfashi is known as the best area where abundance of farm
products are produced in Katsina State. Alas! In the present 21st
century, there are some unwanted utterances, which are found going round within
the farming agrarian communities in Malumfashi area, which are very dangerous
to the continuations of the great businesss. In this research, these unwanted
utterances, are acting as linguistic pointers, describing the unwanted
attitudes of the labor force in the labor market of farming in Malumfashi area.
The unwanted utterances are frightening to the stakeholders in farming business
and, are therefore endangering the continuity of the boost in faming occupation
in Malumfashi area, Katsina State and northern Nigeria in general. This paper examined
some of these linguistic pointers which are endangering the farming business.
It touches all the stages clocking round the routine of farming activities in
an agrarian society of Malumfashi. It begins from the stage of clearing of
farmland, tilling and ploughing it, sowing of crops, weeding of the grasses,
harvesting of the ripped and done crops and finally to the stage of storing of
the farm products at home. At the end, some crucial advises were given as the
ways to prevent farming occupation from dying down or total extinction from the
Hausa land.
Keywords: Language; Sociolinguistics; Farming; Farm Owners; Labourers; Malumfashi
1.0
Introduction
First and foremost, before indulging into the description of the
utterances which are linguistic pointers to the endangerment of farming
business in Malumfashi area, it is deem right to start by defining some
important words relating to the research studies.
Language has been defined by some scholars as the medium by which
culture of a certain society is transmitted. While on the other hand, sociolinguistic
is defined as the study of language in society. Furthermore, some writers
termed it to be the studies of all the socio-cultural differences between
languages and the varieties of linguistic usage that exists in a given society
(Yakasai, 2012:24; Fellmann, 2010:123; Babatunde, 2007:147).
On the other hand, farming is defined as growing of crops and tendering
of livestock (Getis, 2011:319). But, in Hausa language, farming is described as
growing of crops done by the process of tilling the land to form ridges and
sows grains for production of its natural bounties. Hoes are used to weed the
unwanted grasses, which makes the wanted crops to feel free to grow without any
hindrance (Alhassan, 1982:48;Baƙo, 2014:16; Bargery, 1993:822; CNHN,
2006:359).
In Malumfashi area, just like any other Hausa society, there are of two
types of farming which are being practiced, based on the seasons of the year.
The first type of farming is rainy season farming, which is done from the month
of May-October. The second type is known as dry seasons farming, which is done
from the month of November-April of each seasonal year (Zarruƙ, 1987:26; Malumfashi, 2006:69; Kallah,2014:6).
Malumfashi area, as the case study area, is popularly known as "Ҟasar Galadiman Katsina" (i.e. the area being overseen by the Staff
officer of Emir of Katsina) (Ҟanƙara, 1991:5).
It is a densely and marshy "fadama" area, filled with trees and
grasses. It is the main producer and provider of agricultural products in
Katsina state of Nigeria (Isa, 2014:21). Guinea corn was the first type of crop
experimented and found it doing well. That gave rise to naming the area as
"Jinƙau Birnin Dawa"(i.e. "Jinƙau", the city of guinea corn). This praise epithet was said to be
the reason why most of its agrarian surrounded villages has the word
"Dawa" attached to their names. Examples of some of them are
"Borin Dawa", "Ҟauyen Dawo",
"Ba-dawa" (Malamawa) and "Gidan Dawa."According to a
legendryoral saying, that Malumfashi was an orchard placewith cool weather and
nice breeze where, in those past days, emirs and other people passing by, stop
their caravans, to rest for a while (Lumfasawa). The word "Lumfasawa"
(resting) later became "Malumfasa" (the place for resting) and
finally it became "Malumfashi" (the place for resting) (Malumfashi,
2006:19; Ado, 1987:22; Mamman,1996:47; Ҟanƙara, 1991:1; Usman, 1981:195-197; Charanci, 1999:121]).
The aim of this paper is to buttress out some linguistic pointers, causing
setbacks and endangerments to the farming business in Malumfashi area. In other
words, the paper aimed at pointing out the utterances which are pointers of
shift in trust between the farm owners (stakeholders in farming) and laborers
who are entrusted with the labor and care taking of the farms. The endangering
utterances being uttered by the farmland caretakers and laborers are
frightening the hearts of many stakeholders in farming. Most of them have
either reduced the volume of the activities of their farming business or
completely stop doing the farming and abandoned the farmlands. This is really dangerous
to the boost in farming business in northern Nigeria (Ado,2009:3; Ado,
2009:118).
2.0
Agrarian Farming Agency-Labor Trusts
Agency is an act of entrusting ones business into the hand of another
person. The laborers are the class of people who are entrusted with farming
business. They are being entrusted with the farmlands because they are the
backbone to all the farming activities being done in the northern Nigeria. The
laborers live in the villages where most of the farmlands, being cultivated,
are located. This is the reason why they are termed as "Ҟauyawa" (uncivilized villagers).
Most of the owners of farmland (i.e.farming stakeholders), who indulges
in large scale farming businesses, lives in the towns and cities. They do not
live in the villages, like the laborers. Therefore owners’ of farmlands have to
entrust most of the farming activities and labors into the hands of the
laborers, who are living in the places where their farmlands are. This
entrustment, in Hausa language, is what is known as: “wakilcin gona"
(agency in farming) or "ma'aikatan gona" (farm laborers/ labor
workers) or "wakilci" (agency or being another's representative)
(Abraham,1978:706; Mani, 2007:26; CNHN, 2006:466; Skinner, 2007:4;
Alhassan;1982:10; Funtua, 2010:66).
In the present days 21st century, it was found out that, instead
of the laborers to handle the farmlands trusts being shouldered into their
hands, they end up in cheating their landlords.This is a shift of trust. Before
these days, Malumfashi villagers were not known with these types of attitudes.
Even though, most of the laborers are semi- literate in the Western Education,
but there are majority of them who are literate in Qur’anic Education. In some
villages, the laborers are Almajiris (children from Qur'anic School) or
Maguzawa (pagans) who were known for their trustworthiness (Ado,1987:21-22;
Ado, 2011:164).
In fact, the principle linguistic pointer which triggered up this
research is the bridge of trust utterances, which the laborers utters to their
land lords, as thus:
" Wawanka Nawa?"
(How many fools do you have?)
Researches revealed that, during their leisure times, the laborers who
are either working for the owners of farm lands or who were entrusted to
oversee the affairs of farmlands ( i.e. "Wakilan Gona" or Farms
Agents), discusses most of these "bridge-of-trust" utterances to wild
away time. These utterances are describing most of the atrocities they do to
their landlords on their farm lands ( which are entrusted into their hands to
either over see or paid to work on them).
According to CNHN (2006: 471); Abraham (1987:930); Furniss ( 1997:119);
Skinner (2007:67), the word "wawa" (noun) is defined as a
"fool". To buttress it the more, Bunza (2014:4) brought out 112 words
and phrases explaining the acts of foolishness (i.e.”wawanci” (verb) in Hausa
society, as un-wise-ness, looseness, un-mindfulness, unawareness, confusions,
chaosness, biasness etc. These are all utterances referring to the unwanted
behaviors, which are very discouraging for the continuous boost in farming
business (CNHN, 2006:472).
The rhetorical question here is: Does it mean there is no trust in life?
Imagine, someone who entrusted his wealth into your hand, and you are calling him
a fool! What type of life is this? This is surely endangering the boost in
farming business in Malumfashi area of Katsina State or, generally, in Hausa
land.
3.0
Endangering Linguistic Pointers In Farming Life
Circle Entrustments
According to the research conducted, it was found out that, farming has nine
stages of life circle in Malumfashi area. These life circle stages are;
clearing of farm , ridges making, crop sowing, weeding of grasses, fertilizer
application, crops' reaping,cutting and
collection of corns' head,threshing and winnowing, carrying and storing of
grains at home. At all of these stages, bridge of trust is being done by both
the laborers and farm caretakers, which are endangering the boost in farming
business The paper is going to study each stage and bring out the linguistic
pointers which points outs the unwanted attitudes endangering the boost in
farming business.
3.1 Stage of Farmland Clearing
Clearing of farmlands is the first agrarian work done by farmers when
rainy season is approaching. Farm land owners employ the labor of many laborers
to clear their farms. Research shows that, whenever work is entrusted into the
hands of laborers or farm land agents, they bride the contract by either not
doing the jobs very well or they spent the money without doing the jobs. Below
are some endangering utterances which are pointers to the act of bridge of the
incredible trust of farming works done by laborers or farm agents:
Amajar Sharar Gona
(unproffer Farm land clearing)
Muguwar/Mugunyar Sharar Gona
(Bad/Vulnerable Farm Land Clearing)
Ҟazamar Shara
(Dirty Clearance of Farmland)
According to Mal. Inusa Mai Kifi,[1] whenever
the owner of farmlands comes to see the work which he heavily paid for, and meets
the unwanted acts of mistrust, they, out of anger and surprise, says the
followings:
"Kash! An yi mani ƙazamar shara"
(Oh! They did dirty clearance to me!)
or
"La'ilaha Ilallahu! An yi mani Amajar shara!"
(There is no god but Allah! Bad clearing is done to me)
These are linguistic pointers to the shift in trust in farming
occupation. Many people tend to abandon the farming business due to these acts
of mistrust, which are beeing uttered by farming labourers. This means that,
right from the word go, the owner of the farmlands will never realise any gain
from the business he heavy put his wealth in.
3.2 Ridges Making Stage
When enough rainfall is gotten for sowing of crops, farmers would like
to make ridges on their farm lands, before sowing their crops. This facilitates
the quick growth of seedlings. Still, at this stage the farm agents and laborers
do a lot of havoc to their farm land lords. The followings are some of the
linguistic pointers which describe the act of mistrust done at this stage of ridges making:
"Huɗar Ha'inci" (Treacherous ridges making)
"Huɗar Banza" (Bad ridges making)
"Mugunyar Huɗa"(Wicked act of ridges making)
"Huɗar sama-sama" (Light ridges making)
Malam Abdulbasiru Kwarsu[2] and Alhaji
Bello Cumas[3]
said that, the laborers who are controlling the Cows that make ridges, forces
the cows to do the above mentioned treacherous acts out of ill-heart. These
utterances mentioned are describing the act of mistrust which is done by way of
refusing to lose cows' chain properly. The act of none loosing of chain of
ploughing cows is known as "Ҟin sakin
sarƙa”. If
chain of ploughing cows
is not loose, good ridges cannot be done. At this situation, growing grasses
will not be covered well, as expected. Therefore, sowing of crops will also not
be done well. This is discouraging the stakeholders who are going into farming
business.
3.3 Crops’ Sowing Stage
Sowing of crops is an act of placing seed in the ground and covers it
with soil (Bargery, 1993:944).At the crops sowing stage, farms agents and laborers
also portrays a lot of endangering behaviors which makes stakeholders in
farming business to drawn back from doing the business, in Malumfashi area. Below
are some of the utterances which are linguistic pointers to the unwanted
attitudes of laborers who sow crops for farm owners:
"Cika kuɗin iri" (High price of seeds)
"Cika kuɗin shuka" (high price for seed-sowing labor)
"Sanya yara shuka" (Employing the labor of children)
"Ҟwangen hatsin shuka"
(Hiding/Reducing of seeds)
"Satar hatsin shuka" (Stealing of seeds)
The above mentioned utterances, are glaring example to the types of paid
work done to stakeholders in farming. It is always disheartening to hear laborers
and farm caretakers uttering the above utterances, which describes what they do
to farm
owners as part of the attitudes of "Wawanka Nawa?" (How Many
Fools Do You Have?)
On the other hand, the laborers also cheat the farmers by making bad
sowing of grains for him. The below listed utterances are the linguistic pointers
which describe the bad work done to Stakeholders (Farm Owners) by laborers, as
follows:
"Rashin take shuka sosoai" (Un-proffer sowing)
"Zuba-a-taka-iska" (Puttinng seeds on groung, without
matching it)
"Doguwar tuƙa"/"Nisanta Shuka"
(Long sowing steps)
"Tsallaken shuka"/"Tsallaken kunya" (Jumping of
ridges)
"Tsallaken ƙofi" (Jumping of ridges in
re-planting)
"Shukar dumbuje" (Sowing many grains in a hole)
The above utterances are pointers of the deceits and other act of
wickedness done to stake holders in farming by farms agents and laborers, who
are trusted to take care of planting crops. Alhaji Rabi'u Mai Rediyo [4] and
Malam Tsallha[5]said
that, most of the times, their farm agents will put some money on top of the
actual bargained prize for planting of seeds on their farm lands. They further
stated that, the agents may collect money with the agreement that, adult will
do the sowing, but at the end they will employ children to do it. When children
are employed by farm agents,they pay them little money.
Again, the agents may collect some amount of measurement of seeds, higher
than what to be sawn on the farmland, which he is entrusted to take care .
Instead of returning the remnants of the seeds, to the farm owner, they just do
away with it. This is a cheat on the part of the farmland owners.
3.4 Crops' Weeding Stage
Tilling, turning and hoeing of the soil or clearing of farm or grass or
weeds is the act of "noma" (weeding) (Bargery,1993:822).When it comes
to weeding of the crops, the farm agents and laborers also cheats the farm
owners (Stakeholders) by conniving with the laborers, to hick the price of the
weeding. The following utterances are the linguistic pointers which describes
the menace, as thus:
"Tsadar Noma" (High price of weeding)
"Haɗe kan cinikin noma"
(Conniving in bargaining the prize of weeding)
"Sangam:Noman Sauri" (Past weeding)
"Mugun Noma" (Bad Weeding)
"Ciron fige" (Bad crop reduction while weeding)
"Ciron Fartanya" (Using hoe to reduce seedlings)
"Tsambaren noma" (Unweeding some areas on farm)
"Ja-rufe"/"Jaye-rufe" (Covering some unweeded weeds)
To buttress the conduct of the above mentioned utterances, Malam
Muhammadu Shamsuddeen Ɗanfili [6]
testified the facts that conniving with laborers, on the prize of weeding a
farm, is the usual act of farm agents. An agents gets laborers from their
village, so that they makes neat conniving and cheats his farm landlord lots
money. The followings are the slogans which describes the above mention attitude:
"Ci, Mu Ci" (Eat, let us also eat)
"Cuwa-Cuwa (Being on qui vive)
(Gwajo-Gwajo, 2014:15).
From the look of things, by mare observations of the above utterances,
it will be understood that the luck-worm of bridge of trust has gone deep into
the life of farming business in Malumfashi area and Hausa land in general. These
are acts of corruptions in the farming business, which if not checked, the
farming business will boost no more in the next generation of people of
Malumfashi area.
3.5 Manure or Fertilizer Application Stage
"Taki" is the name representing manure or fertilizer (Bargery,
1993:980). It is usually being applied on farms after the first and second
weeding stages of grasses. At this stage, the research conducted revealed the following
utterances,which are pointers describing the destructive attitudes which the
farm land agents and laborers do at fertilizer application stage:
"Ҟwangen Taki" (Reduction of
Fertilizer)
"Ҟaranta Taki" (Applying little
Fertilizer)
"Ҟwangen Maganin Feshi"
(Reduction of Insecticides)
"Ha'incin Taki (Treacherous act of applying fertilizer)
"Aringizon Taki" (Dishonesty/demanding fertilizer more
than required)
All the above mentioned utterances are describing the atrocities done by
the farm agents and laborers who are entrusted with the farm labor. Malam Isa
Birkila[7]
explainedthat the most deceitful among the above mentioned atrocities is "Ҟaranta Taki" (applying little fertilizer). The menace makes crops
(like maize) to "tsumbure" (become shot) and will not grow well to
give the required yield. And, if it is rice, the whole farm will be reddish and
will not produce good reap.
3.6 Crops' Reaping Stage
"Girbi" is reaping or harvesting of crops (Bargery, 1993:388).
The reaping of guinea- corns or millet or maize is done after stalks must have
become partially dry. When cut from its standing posture, the corn stalks
arelaid down in rows (Abraham, 1987:947; Bargery,1993:1028). Crops' harvesting
stage is the most dramatic cheating stage for the farmers. It is the stage
where by agents do a lot of havoc to owners of farms, which is said to
be:"Ha'incin Aiki" or "Ha'incin Girbi" (bad grain harvest)
(Gwajo-Gwajo, 2014:15). There is a Hausa proverb which testified that fact that
harvesting of ripped farm products are done with the right tools, viz:
"Allah tsari gatari da saran shuka (God forbid making harvest with an axe)
(Malunfashi, 2014:121). So, it is an act of disheartening to use tools which
are not meant for harvesting crops, to make harvest with it. But, laborers do these
bad acts. The followings are some of the linguistic pointers describing the
attitudes of the laborers employed to do the reaping job:
"A rore busasshe, a bar ɗanye "
(Plock the dried ones and leave the unripe)
"Roron farko na maigona ne, na biyu na wakili ne"
(The first picking is for the owner of the farm, while the second is for
the agent)
"A ɗinke busasshe, a bar jinɓiri"
(Sacked the sundried ones and leave the un-sundried ones)
"Ɗora sankace kan wake" (Putting
corn-stalk on beans leaves)
"Bukka kusa-kusa ( Keeping of harvested grain huts nearby)
"Danne kara ka wuce"(Matching on the corn stalks)
"Take Sankace"/"Taka-wuce"(Matching on the corn
stalks)
"Girbin adda" (Matchet Harvest)
"Sari-Zubas" (Cut and throw away)
"Yanka-tsallake" (Cut and Jump)
The above linguistic pointers are making the farming stake holders to
shy away from farming business in Malumfashi area. How dare you are? You are
paid and entrusted with a farm and all the products in it, but you ended up in
cheating the person who entrusted a lot of wealth into your hand. This is
indeed frightening to the farming business.
3.7 Grain Collection Stage
Grain collection stage is the stage whereby ripped grains' heads are cut
from its corn stalks and collected in one place, to make it ready for trashing
and winnowing. (Abraham, 1987:947; Bargery,1993:1028). At this stage, like any
other stages, farm agents and farm laborers, they also cheats farmers and other
farming stake holders. Below are some utterances which are describing their
attitudes, as thus:
"Mugun Yanka"/"Yankan ƙeta" (Bad
cutting of corn head/
Deliberate mischief/ wickedness)
"Tsallake Yanka" (Jumping some corn heads while cutting)
"Ɓoye Zangarniya" (Hiding corn
heads)
"Tura zangarniya cikin jene" (Pushing down to hide a corn
heads)
"Tsallake sankace" (Junping of corn band to avoid cutting some
corn heads)
From the above, it can be observed that most of the utterances at this
stage are those that show the attitudes of farm agents and laborers, who are
conniving to steal the harvested grains entrusted to them by the owners of the
farms. Research revealed that whichever way a farmer follow to prevent his farm
agents or laborers from stealing his crops, cannot be possible, because they
are expert in cheating their landlords. Danhausa (2012:50), testified that:
"Ai ko ana gayyar sara, an tsallake kuka" (Even in communal work,
jumping of a row of harvested cornstalk, with its grain, is done). This means
that, the whole Hausa society is aware of the linguistic pointers, such as:
"Tsallake sankace" (Jumping the laid down rows of corn stalks) and
"Tsallake Yanka" (Jumping the cutting of corns' heads). Mal.
Nurasuddeen Mu'azu Rigar Alhaji Shehu Malumfashi[8] also
testified that, most of the above mentioned pointers, describes what laborers do
to farmers. They do that, to have left overs of grains, which they will go back
to "re-harvest" or to drag their animal to the farms, to eat the left
overs. This attitude is bringing a setback in farming business. Cheating does
not make the farmers to have much gain in farming. The shift in trust between
the farmers and their agents and laborers is becoming a threat to the existence
of farming business in larger volume, by stake holders.
3.8 Stage of Threshing and Winnowing of Grains
Threshing of grains is called "Sussuka" in Hausa language
(CNHN, 2006:403). It is an act of complete operation of threshing all the
corns' heads required to be threshed (Bargery, 1993:964; Abraham, 1987:830). While,
on the other hand, winnowing is "Shiƙa" in
Hausa language (Bargery, 1987:811). It is an act of raising calabash up,
containing threshed grains, and blowing it in the air to remove the unwanted
harsh (CNHN, 2006:412).
Studies show that, both the farm agents and laborers do much havoc to
the farmer (i.e stakeholders) at this stage (Mazugal, 2013:62). The following
utterances are pointers to the conduct of these menaces , done to the stake
holders in farming business:
"Satar hatsi" (Stilling of threshed grains)
"Shiƙar Banza" (Bad winnowing)
"Bakin shiƙa" (Remnant of sifted winnowed
grains)
"Rairayen Shiƙa"(Sifted winnowed grains)
Alas! It is disheartening to put money into a business which the
products are being stolen away for you. Apart from all the havoc done to the
owner of farm land, by his farm agents and laborers, at the end of it again,
what is produced is being theft. This is a setback in farming profession in
Malumfashi area. To butress it the more, there is a Hausa proverb, which
clearly indicates what most of the women laborers do, when they steal grains,
during threshing or winnowing, as thus:
"Dakan ɗaka, shiƙar ɗaka,tankaɗen bakingado"
(Trashing in the room, sieving in the room and winnowing near the bed)
(Ɗanhausa, 2012:67).
This is indeed an action that needs to be checked for the survival of
farming business in Malumfashi area and in Hausa land in general.
3.9 Stage of Carrying and Storing of Grains at Home
The stage of carrying and storing of the harvested grain is the final
stage in farming life circle. Once crops of the farmers reach home, they feel
at ease and blessed with what to eat and survived or what to sell and satisfy
their needs for the year. Farmers (stake holders in farming) are still not safe
from the havoc of their farm agents or laborers in Malumfashi area. The
following utterances are pointers to testify menace:
"Ɓoye buhun hatsi" (hiding of
grains' bag/s)
"Ɓoye masara cikin bukka" (Hiding
of maize in stalks' hut)
"Wurga buhu” (Throwing of bags)
"Raina Sallama" (Undermining final gift).
Alas! The wise men are saying that:"once there is no trust, there
is no life". In everything we do, we must trust each other for the benefit
of our life.
By looking at this research one will get to understand that, the whole
life circle of farming business is full of mistrust. This is bringing a setback
in the business and hitch in the development of Malumfashi area and Hausa land
in general.
4.0 Some Advises for Boosting the Farming Business.
The occupation of farming is a very important business in Hausa land. It
is the only business which both the poor and rich ones can be able to without
any fear or favor. In Malumfashi, just like in any other place in Hausa land,
it is believed that every household and family practice farming business and
that is why farming has various praise epithets as thus:
"Noma na duƙe tsohon ciniki,
Kowa ya zo duniya kai ya
tarar."
(i.e Farming, the bending down old
business,
(Whoever comes to this world, met it
being practiced?)
( Bunza, 2006:47; Rimmer, 2009:40; Zarruƙ, 1987:26).
or
"Gadon gida alala ga raggo,
Kowa ya bar gida, gida ya bar
shi."
(A home-inherited business, said by
the lazy person)
(He who ignores home, home ignores
him)
(Rimmer, 2009:49; Bunza, 2006:xxvi)
Even in oral literature, which is said to be the first literature in
Africa (Malumfashi, 2009:26), the Hausa oral singers intensifies the importance
of farming among the Hausa people, as thus:
Lead :Wanda ba ya noma, nan
duniya,
:Ko da riƙon aure zai mai wuya,
(He who does not farm in this world,
Cannot be able to support a family)
(Shehu Ajilo:Waƙar Noma) (Tahir, 2011:87)
Therefore, farmers (stakeholders) are hereby call upon to be patient of
all the backwardness, shifts in trust and all the bad happening to farming
business. Rimmer (2009:50) supports the fact that, it is only the patient ones
that can reap the gains in farming business. Farmers should therefore not allow
the unwanted attitudes of their agents and laborers to scare them away from
doing the business. Even though, some writers, like; Darma (2014:5) and Kallah
(2014:10) testified that, there many cries of lost in farming due to the shifts
in trust, but farmers should be patient and continue to devise means of
checking the menace, instead of running away from farming business.
On the other, the farm agents and laborers should fear God and stop
doing the havocs they do to the farmers and other stake holders in farming
business. Gwajo-Gwajo[9]
(2014:15) also supported the fact that laborers should know that, whatever
havoc they do to farmers, they must pay for the consequences, in front of God,
on the day of judgments.
Finally, religious leaders should intensify on preaching on the
importance of trust, most especially between farmers and their agents and laborers.
Declining in farming business is bringing setbacks in food productions in
Malumfashi and Hausa land in general. Without abundance in food, the prices of
food products will be high and this can bring about inflation in the Hausa
land.
5.0 Conclusion
Tikumah (2009:11), paraphrased that a societal problems are undesirable
situation or condition which usually results from interaction between two or
more people.This paper studied the bridge of trust between two categories of
people, namely the farmers, who are stake holders and owners of farmlands, and
the agents and/or laborers who work for the farmers on their farm land. It
studied the utterances which are linguistic pointers causing the shifts in the
trust between the farmers and their agents or laborers.These linguistic
pointers were studied in nine stages of farming life circle, namely clearing stage,
ridges making stage, crop sowing stage, weeding stage, fertilizer application
stage, crops' reaping stage,the stage
of cutting and collection of corns' head, threshingand winnowing stage and
finally, the stage of carrying and storing of grains at home. The papers also
gave some advises which will be a way forward for the boosting of farming
business in Malumfashi area. Finally, the research was concluded in a nut
shell.
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[1] Mal. Inusa Mai Kifi is a farm
agent who lives at Sabon Garin Borin Dawa Malumfashi. He is of about 45 years.
The information was gotten from him on Friday, 18th July, 2014.
[2]Malam AbdulbasirKwarsu is a farm
agent who lives i Kwarsu, a villge in Malumfashi Local Government. He is of
about 50 years. He gave the information on 24th July, 2014.
[3]Alhaji Bello Cumas is a rich man
who has a Trailer Vehicle engaging in carrying of goods from Lagos to Kano. he
is of about 52 years who left farming because of the various cheat involves in
doing it. The information were gotten from him on 21st July, at
office of Road Transport Association, Malumfashi.
[4] Alhaji Rabi'u is rich farmer who
has at least tem farmlands which he cultivates every year. He is of about 63
years. He gave the information at his shop at the Malumfashi Central Market on
Friday, 5th July, 2014.
[5]Mal. Tsalha is a cotton agent who
buys cotton for Kano rich merchants. He is of about 56 years of age. The facts
were gotten from him on 20th July, at Ҟafur Market.
[6]Malam Shamsudden is a Fulani youth
who engages in reaping work and cutting off of grain heads w and does many
atrocities to favor himself and his cows by hiding grains'/corns' heads under
the rows of cut corns. He is of about 25 years. The information was gotten from
him on Friday, 25th July, 2014, at the Grains Market, in Malumfashi
Central Market.
[7]Malam Isa Birkila is a farmer who
owns about seven large farmlands at Agagiwa village. He is of about 65 years.
The information was gotten from him on 24th July 2014, at his House
at Dam Side, Malumfashi.
[8]Mal. Nurassuddeen is a Fulani youth
of about 28 years who lives in Rigar Alhaji Shehu and always follows from one
farm to another asking for free cutting of corn heads to take the corn stalks
in return. The information was retrieved from him on 21st July, at
Mararrabar Ҟanƙara Market.
[9]Hon.
Alhaji Ya'u Umar Gwajo-Gwajo was the Speaker of the State House of Assembly in
Katsina State and a tycoon in farming business.
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