Out of Context Translations of English to Hausa in Some Radio and Television Houses

Article Citation: Mohammed Sada Bature & Ibrahim Sani (2021). Out of Context Translations of English to Hausa in Some Radio and Television Houses. DEGEL: The Journal of the Faculty of Arts and Islamic Studies, Vol. 19, No. 1. ISSN 0794-9316

OUT OF CONTEXT TRANSLATIONS OF ENGLISH TO HAUSA IN SOME RADIO AND TELEVISION HOUSES

By

Mohammed Sada Bature & Ibrahim Sani

Abstract

This study examines some English expressions and terms, which are directly translated to Hausa in some electronic media houses. These renditions are now becoming the norm in interactions in Hausa among both Hausa native and non-native speakers and also both educated and non-educated in both informal and formal interactions. That is to say the original Hausa versions or equivalents of such expressions are now giving way for those that are reflections of English structures and culture which will tantamount to eventual inevitable change in Hausa language. English, being the Nigeria’s official language is the dominant language in Nigeria’s media houses. However, in multilingual northern Nigeria, English programmes are mostly translated to Hausa in order to achieve the objectives of the news and feature programmes. Hence, the aim of the paper is to analyse how some expressions and terms are directly translated though they have equivalents which suits Hausa grammatical rule and culture. The work employs qualitative approach using description. The researcher purposively selected fourty (40) English expressions and terms which seem to be directly translated to Hausa without due consideration of guiding principles of translation and compared how these expressions and terms are practically used in real social interactions in standard Hausa language using introspection as a Hausa Native speaker. The analysis is underpinned by Semantic approach, specifically, Contextual Theory of meaning. The analysis reveals that this appears to be the beginning of a process of synchronic change in Hausa language as the current trend of translated versions of the expressions and terms are now observed to be frequently and practically used in real social interactions in both informal and formal usages of the language. This is due to influence of the nature of language used in media houses.

Introduction

Language is a means through which human beings communicate, express their thoughts, ideas and feelings. The most important among functions of language is communication among human beings. Effective communication takes place only if users of a particular language make appropriate use of that language. Hence, language structures, contexts and norms are needed to express new ideas to facilitate effective communication. One of the means through which this can be achieved is translation of a spoken or written text into another language. Translation is a very common means of interpreting message encoded in one language into another language for the purpose of delivering a message to people who do not understand the language in which the message is originally encoded. Translation has been in use for very long time by rulers, educators, traders, conquerors, religious missionaries and so on for their own purposes.

Following colonial invasion of Nigeria, English language was introduced as the language of government, education, legislation, media and so on amidst Nigeria’s indigenous languages. Being English an alien language, arose the need to translate many official documents and media programmes which were originally produced in English into Nigeria’s indigenous languages. Some of the Nigeria’s indigenous languages are the majority in their respective regions or states of dominance. For example Hausa, Ibo, and Yoruba have been considered to be the majority languages in the defunct Northern Region, Eastern Region and Western Region respectively. With the creation of more and more states in Nigeria, some languages have assumed status of majority in some states. Examples of such languages and the states in which each is the majority are Kanuri in Borno State; Nupe in Niger State, Tiv in Benue State and so on. Furthermore, Nigerian Pidgin English is commonly used in all the States in southern Nigeria. It is against this background that these so called majority languages are considered for official functions in the regions or states in which they form the majority. For instance Hausa is officially recognised for use in houses of assembly; as medium of instruction in lower primary schools; sharia courts; media houses, etc in most Northern states. The Federal Government-owned Radio Nigeria Kaduna and Nigerian Television Authority, as an illustration, have stations that are solely for broadcasting programmes in Hausa. Similarly, the Federal Government-owned print media company, New Nigerian Newspaper publishes “Gaskiya ta fi Kwabo” which is completely in Hausa. Additionally, the media in states where Hausa is the dominant language, broadcast mainly in Hausa with English for mostly news and current affairs.

Moreover, Hausa being one of the major languages in Nigeria and the size of the population of the speakers, both as native and non native speakers, makes it so important that it is nationally and indeed internationally recognised. So then there are transnational media which have Hausa service programmes for more than half a century. Prominent among them include BBC, VOA, Deutche Welle, RFI, Beijin to mention a few. In fact some of these stations broadcast in Hausa in both radio and television programmes. Hausa films are also platforms form for using Hausa language. Most of the actors in these films are young and residents in urban areas. Some of them are not even native Hausa speakers wherefore; the variety of Hausa they speak is the type that is highly influenced by English.

Undoubtedly, most of the news and current affairs programmes produced in Hausa are translated versions of the English texts. Admittedly, the translated versions are full of issues of concern related to quality of translation. In translation, concepts need not to be directly translated. The ideas or concepts in any text to be translated need to be interpreted and put in a way that even a person who does not understand the source language can receive the message as it is in the target language. Instead, the kind of translation that proliferates these days does not exactly convey the content of the original text in the source language. Of course one may not be wrong to say that it often leads to confusion as sometimes polysemous words or phrases are translated not as used in the context of the original text. For example the author one day noticed that check, whose context in the original text in the source language suggests that it means to control, was translated as bincika ie to find out in one of the 8:30 pm Hausa news of Katsina State television (KTTV). This typically indicates that the translator might have not been aware that translation is also guided by context, culture and structure of the target language.

Mohammed (2008 a) writes that Hausa is a language which many electronic media use across the globe and for the purpose of reaching wider audience in Nigeria and elsewhere, a lot of new terms and concepts have been added to the language from English. In this regard each medium that use Hausa for mass communication, tries to use what they feel is the Hausa equivalent of the English terms and concepts even though they are not found in Hausa culture. Regrettably, these individual attempts by different media end up producing different renditions with different interpretations of the original terms or concepts in English. All the same the incorporation of many terms into Hausa can be considered “a case of language enrichment” (p. 187).

This study examines how some English expressions and terms which are directly translated into Hausa in some media house are now becoming the norm in interactions in Hausa among both Hausa native and non- native speakers and also both educated and non-educated. For example sama da is now being more commonly used than fiye da. Also Qalu balen tsaro is now being more commonly used than tashin hankali. That is to say the original Hausa versions or equivalents of such expressions are now giving way for those that are reflections of English structures and culture which will tantamount to eventual inevitable change in Hausa language. English and Hausa languages are different in many perspectives. Historically, English is a member of Germanic subgroup of Indo-European languages while Hausa is a member of Chadic subgroup of Afroasiatic languages. Nigeria is a multilingual country with English as the official and second language. English is used for all official activities and documentations all over the country though some major indigenous languages are used for such purposes in their respective states of dominance. Most media houses, both print and electronic, and also both public and private, use English as the main language for their activities. All the same, each media house tries to serve the purpose for which it is established. Equally, its programmes are meant to serve a target audience. Wherefore, a dominant language is used in a particular state or region in order to achieve the desired objective of the media. It is in this regard that Hausa is used in most northern Nigerian states.

Literature Review

Translation is an activity of encoding all aspects of meaning, originally encoded in one language (source language), in another language (source language) making sure that the meaning put across in the target language retains all linguistic and nonlinguistic and also cultural differences and similarities between the source language and the target language (Vinay & Darbelnet, 1958).

Translation is the process of reproducing the nearest equivalent of meaning and style in the receptor language as naturally as possible like presented in the source language (Nida and Taber, 1982 in Mohammed, 2008 a).

Several authors have written about translation from one language to another. For instance in his article on the use of Hausa in the electronic media, Mohammed (2008, a) points out that translating news and feature programmes, originally written in English, to Hausa enable many mass media to reach wider audience and hence achieve their objectives. He writes that the objectives of educating, enlightening, entertaining etc the target audience is achievable only through proper management of and planning of the language or languages of broadcasting. He observes that in a multilingual situation like Nigeria where English is official language, news and most feature programmes are collected in English and translated in a Nigerian language such as Hausa or any other one. He explains in this case adapting a theory of translation is not likely to be easy and successful as interpretation and analysis of new concepts relating to, for example, new technological inventions require enrichment of the target language for adequate comprehension of the referents. He laments that the existing “theories consider the areas of broadcast and the audience as a monolingual constituents” (p, 187). To him, there is need for scholars in the field of mass communication to seriously work on translation which involves rendition, interpretation and equivalence. To this end he advises that language board or committees be established which is to be saddled with the responsibility of enriching and developing languages like Hausa for harmonisation and standardisation of renditions of new terms and concepts for use in mass media. He is of the view that what is now expected of mass communication scholars is:

·  Identification and selection of languages of wider mass communication range within a particular broadcast area.

·  Enrichment and expansion of the identified and selected language to incorporate unfamiliar English concepts and ideas to the speakers of that language such as scientific and technical terms most of which emanate from English (p. 188).

The author further expatiates that while former is an aspect of language policy, the later is part of language management.

It seems the article places more emphasis on mass communicators as professional translators or as who are to come up with suitable theories on translation without incorporating linguists in the process. Translation is an aspect of applied linguistics wherefore linguists have to be mentioned in any discussion on such topic. After all, the author explains that the tasks of selection and expansion of language of broadcast relate to language policy and management respectively which are all duties of linguists.

In another article, Mohammed (2008, b) discusses the adequacy and legitimacy of the reproduced texts in Hausa with respect to theories of translation. He observes that renditions of English concepts in different variants do not conform to the monosemy principle and leads to difficulty in comprehending the message by the audience. He therefore recommends for what he calls “supervised simplification of the renditions” (p. 300) for the interest of all Hausa users especially the non-native speakers. He also recommends for units or committees in each media house to coordinate production and development of terms as renditions of non-existing terms and concepts in Hausa. In relation to this he reports Pitch & Drasko (1985, p116) as saying translation has to conform to particular guidelines which are as follows:

i.Universality - a rendition must be widely accepted and popular among users of the target language

ii.Monosemy - this means that only a single item is required as a rendition of a concept.

iii.Intelligibility - a translated text must be clear, meaningful and understandable. In other words it should be free from any form of ambiguity.

iv.Correctness - a term or concept must be correctly rendered in such a way that the translated text typically represents the referent.

v.Availability - a referent must be rendered in its current form. In other words it should be presents as it is used in current situation.

vi.Adequacy - a rendition must adequately and satisfactorily refer to the original concept accurately. (p. 306).

If these guidelines and authors’ recommendation will be followed, definitely problems of translations, not only in media houses, but also in every situation that requires translation in the world, being a multilingual global village, will be reduced to the minimal.

In another Krasniewki (2015) examined pictures in transition in relation to their application in Media in the context of Hausa culture. The focus is on use of pictures in Media. Similarly, Hanu (2017) studies transglobal media flows and African popular culture. The research specifically focuses on revolution and reaction in Muslim Hausa popular Culture. The author looks into styles and of vocal performances in the domestication of transnational source text into Hausa. Likewise Abdulmumini (2018) explores Media consumption and mediated experience from media advertisement in Hausa language. Its focus is on effectiveness of advertisements in Hausa in especially electronic media. All these reviewed works are related to this current work in the sense that they all focus aspects of use of Hausa Language in media only that this work main focus is out of context translations of English terms and concepts. In some electronic media.

This paper also considers the incorporation of new renditions or terms as language enrichment which is part of language dynamism that gradually causes a language to change synchronically over time.

Methodology

The work employs qualitative approach to investigate and describe how some concepts in English are translated into Hausa most especially in some media houses. The researcher purposively selected forty (40) English expressions and terms which seem to be directly translated to Hausa without due consideration of guiding principles of translation and compared how these expressions and terms are practically used in real social interactions in standard Hausa language using introspection as a Hausa Native speaker. The data was gathered from January, 2020 to June, 2020 through listening to various Hausa programmes and News of Katsina State Television (KTTV), Katsina State Radio, Radio Nigeria Companion F.M., Katsina, Vision F.M. Radio, Katsina, Radio Nigeria Kaduna Hausa Service, British Broadcasting Coopreation (B.B.C.) Hausa Service, Voice of America (V.O.A.) Hausa Service and Deutche Welle Radio Hausa service.

Theoretical Framework

This research uses a semantic approach to provide theoretical underpinnings to the study. The field of semantics in language studies deals with meaning and how it is created from a particular form of language being it spoken or written. Specifically, contextual theory of meaning is employed in the analysis. Semantic theories explain the nature of meaning by using a finite set of rules to explain a variety of semantic phenomena. The contextual theory of meaning is also referred to as operational or usage theory of meaning. The theory was developed by the German scholar, Wittgenstein in 1957, and later elaborated by J. Firth () and M. A. Halliday (), Kempson, (1977). The theory largely expounds that the meaning of a word or an expression is determined by the context of its use. It is suitable for translation in the sense that it relates meaning to the contexts and situations of word, expression and sentence usage for appropriate interpretation. This studies harnesses commonly translated expressions that are shared among Hausa speakers in the whole Hausa speaking communities to demonstrate some issues concerning Hausa translation in the mainstream media. The paper also expounds on some challenges related to translations and the reality of the translated expressions in the contemporary society and how to bridge in the gap in terms of meaning between the identified issues and how these issues are best interpreted in the practical and social reality of these issues and how the public perceive them in contrast to what the media translate so as create more awareness on the disparity of the translated and how to streamline the standard translation in conformity to what the public perceive the translated expressions. The paper reveals the nature of culture in getting the meaning or interpretation of expressions translated in the media. Different languages convey different versions or reality to people who speak these languages due to their different cultural orientations.

Data Presentation and Analysis

Table Showing English Expressions and Terms; their Renditions and Existing Equivalent in Hausa

S/N	English Version	Rendition	Existing Hausa Version
1	Security challenge	Kalubalen tsaro	Tashin hankali
2	Sleep with two eyes close	Bacci da ido biyu a rufe	Bacci da saleva
3	To open fire	Buxe wuta	Harbewa
4	To become a lesson	Ya zama darasi	Ya zama ishara
5	Film actor	Jarumin Wasan Kwaikwayo	Xan wasan
6	To face problem	Fuskantar matsala	Cikin matsala
7	Looting	Kwasar ganima	Wasoso
8	To take step	Xaukar mataki	Huvvasa / qwazo
9	To take long time	Xaukar dogon lokaci	Daxewa
10	To take drug	Xaukar magani	Shan magani
11	Take years	Xauki shekaru---	Share/shafe shekaru
12	To take / receive immunization	Xaukar / karvar riga-kafi	Shan rigakafi
13	Take law into hand	Xaukar doka a hannu	Yanke ma kai hukunci
14	Here and there	Nan da can	Jefi-jefi
15	To receive injection	Amsar / karvar allura	A yi allura
16	Buy from	Saye daga	Saye wurin/wajen
17	To place on drug	Xorawa kan magani	Ana yin magani
18	Sudden death	Bayan gajeriyar rashin lafiya	Mutuwar fuji’a
	Brief illness	Gajeriyar rashin lafiya/ jinya	No equivalent
19	Protracted illness	Doguwar rashin lafiya/jinya	Shan fama da jinya
20	Carrier	Mai xauke da cutar…	Masu fama da cutar
21	Last year	Shekarar da ta gabata	Bara
22	Know HIV status	Sanin matsayin gwajin cuta mai karya garkuwar jiki	Sanin halin da ake ciki
23	To declare holiday	Ware ranar hutu	Bayar da hutun…
24	To become a history	Zama tarihi	Zama tsohon zance
25	History repeats itself	Tarihi ya maimaita kansa	No equivalent
26	Tens	Gommai	No equivalent
27	To visit web page	Ziyara	shiga
28	Among youth	Tsakanin matasa	No equivalent
29	To embrace religion/ peace	A rungumi addini / zaman lafiya	Shiga addini / son zaman lafiya
30	Recitation from holy Qur’an	Karatu daga cikin Alkur’ani mai girma	Karatun Alqur’ani mai girma
31	completion stage	Matsayin kammalawa	Ya kammalu/ an kamala
32	Rafter stage	Matsayin rafta	An kai rafta
33	In another development	A wani ci gaba	A wata sabuwa
34	---% completion	Kashi---bisa---dari na kammaluwa	In Hausa sulusi, rubu’i, sumuni etc adopted from Arabic. No percentage in Hausa
35	Above / more than ----	Sama da---	Fiye da----
36	Less than---	Kasa da	Gaza----
37	Lead hundreds of muslims to two-raka’aat Friday prayer	Jagoranchi daruruwan musulmi raka’o’i biyu na sallar Jumu’a	Ya yi limancin sallar jumu’a
38		removing coordinate conjunction “da” in lists of items
39	Fish / poultry farming	Noman kifi / kaji	Kiwon kifi / kaji
40	Family of the deceased	Iyalin / iyalain mamacin	Dangi / zuri’ar mamacin
		SUGGESSTIONS
	Computer	Na’ura-mai-qwaqwalwa	Komfuta
	Television set	Akwatin talabijin	Talabijin / tv
	Radio set	Akwatin radio	Rediyo
	Certificate	Takardar sheda	Satifiket
	Hand set	Wayar hannu	Waya
	Internet	Yanar gizo	Intanet
	Tens	Gommai
	Senate	Majalisar dattawa ta kasa	Majalisar dattawa
	House of representative	Majalisar wakilai ta kasa	Majalisar wakilai
	Airport	Filin safka da tashin jiragen sama	Filin jirgi
	Gunmen	Yan bindiga daxi	Yan bindiga

As shown in the tables above many English expressions and or terms are directly translated to Hausa even though there are existing expressions and or terms that are currently in use in Hausa language. This is done without taking into consideration sociolinguistic, structural and contextual differences of the expressions / terms in both the source language (English) and target language (Hausa).

The data in the table shows that the word take is always rendered as xauka irrespective of its context. That is why expressions like to take step, to take drugs, to take long time and to take / receive immunization are commonly rendered as xaukar mataki, xaukar magani, xaukar dogon lokaci, xaukar shekar and xaukar / karvar rigakafi respectively. There are existing expressions and or terms that can comfortably serve as renditions of each of them. They are: yunquri, shan magani, dadewa and shan rigakafi respectively. In fact using daxewa instead of xaukar dogon lokaci is more economical in terms of number of words used. In the same vein, the English term carrier in the phrase carriers of a disease is directly translated as masu xauke da cuta while the most appropriate rendition of the concept of carriers in this context is masu fama da cuta. Also the equivalent of facing problem in Hausa is fama da matsala or cikin matsala but it is frequently translated as fuskantar matsala. That is to say matsala is collocated with shiga as against fuskanta. Likewise, the concept of to open fire in English can comfortably be expressed by harbewa in Hausa as against buxe wuta which is a direct translation. Correspondingly, the phrase last year is often translated as shekarar da ta gabata. There is no economy of words in this rendition as the concept can be expressed by just a word bara in Hausa.

In some cases renditions of expressions like taking law into hand that is xaukar doka a hannun is completely different from what the Hausa equivalent – yanke ma kai hukunci. Likewise, an adverbial expression here and there is rendered as nan da can instead of its existing Hausa equivalent jefi-jefi. There is also an English idiom – to sleep with two eyes closed – which is translated as yin barci da ido biyu a rufe. This rendition does not express the concept of the idiom. The right rendition ought to be yin barci da saleva. Other expressions which are directly translated include to declare holiday, to become history and to become a lesson. The existing Hausa expressions that convey the concepts are bayar da hutun ranar ----, tsohon labari and zama ishara respectively instead of ware ranar hutu, zama tarihi and zama darasi respectively. Moreover, English words like embrace, place on and visit in phrases like to embrace a religion / peace, to place on drug and to visit web page are also commonly directly translated in Hausa films and Hausa media programmes without considering their context in Hausa language. That is why we often hear phrases like rungumar addini / zaman lafiya, an dora shi kan magani and ziyarar shafin yanar gizo which do not conform with the semantic system.

In a similar vein, the English word looting is always translated as kwasar ganima. What to note here is that the concept of looting in English has negative connotation whereas the concept of kwasar ganima in Hausa has positive connotation. Usually, it is after winning a battle that ganima is applicable. Even in Islam ganima is not forbidden but looting is forbidden. It must not be forgotten that Hausa language has been greatly influence by Islam. In this regard the most appropriate rendition of looting is wasoso. Another rendition which is not in conformity with Hausa culture is that of family in the phrase family of the deceased. The word is translated as iyali / iyalan without considering the fact that the concept of family in English has a wider connotation than in Hausa. In English one can “own” a family just by being a member even if he is not the “head” of that family but in Hausa culture one only “possesses” a family only if he is the “head” of that family. In this regard the most appropriate rendition of the phrase is dangin mamacin as against iyalin mamaci if the deceased is just a member of the family. Thus, iyalin mamaci is applicable if the deceased is the “head” of the family. Identically, concept of farming in phrases like poultry farming and fish farming are translated as noma even though in Hausa this concept is kiwo and not noma as noma refers to plant cultivation.

In the same way, some expressions are rendered using descriptive terms simply because the terms involved do not exist in either of the languages or are used in different collocations in the two languages or cultures. For example sudden death, brief illness and protracted illness are translated using description as mutuwas bayan doguwar jinya and gajeriyar jinya.

Meanwhile there is a newly emergent phrase in Hausa as a result of direct translation of the English phrase security challenge. This phrase is usually translated as qalubalen tsaro or matsalar tsaro also it can be comfortably translated in Hausa as tashin hankali because the concept of security challenge English is the same as that of tashin hankali in Hausa.

One other thing is that prepositions are noticed to be directly translated without due consideration of differences of their contextual use in the two languages. Hence, constructions like “reading/ recitation from the holy Qur’an; drug abuse among youth; buy from; place on drug; above five hundred are directly translated as karatu daga cikin Alqurani Mai Girma; shan qwaya tsakanin matasa; dorawa kan magani; saye daga; sama da mutum dari biyar instead of karatun Alqurani Mai Girma; shan qwaya da matasa ke yi; bayar da magani; saye wurin--; fiye da mutum dari biyar. These will be more suitable renditions as they suit Hausa language structure.

Added to the foregoing, is one common practice that typically reflects English structure. It is the removal of the coordinate conjunction da in the renditions that involve listing items. In English a comma is used to separate items in a list with a conjunction before the last item. In Hausa, however, the conjunction da is required in between every two item but due to influence of stuructural system of English, the da is now removed. That is why we have renditions like Ibrahim, Muhammad, Abdullahi da kuma Aliyu.

In some cases new concepts that are alien to Hausa culture are rendered through using phrases to describe the terms or concepts. This violates the need for economy of effort and ease of articulation. It is a common knowledge that it is easier to use a single loaned / borrowed naturalised word than using description. In this case it is recommended that the since concepts like computer, television set, radio-set, certificate, hand-set, internet, football world, airport etc are now very popular and have naturalised and become loan words in Hausa; the naturalised forms should be used instead of attempting to translate them through description. After all the descriptions often leads to distortion of their real sense.

Conclusion

Language change over time is real. This is due to its dynamism. Modernisation and globalisation are important factors that bring about language change. There is no language that is currently in use that is not influenced by modernisation and globalisation. Hausa language being one of the most popularly used languages not only in Africa but also across the world is heavily influenced by modernisation and globalisation. As discussed in the introductory part of this paper, English language has become the official language of Nigeria amidst indigenous languages such as Hausa and the rest. Similarly, most scientific and technological terms are English words. Thus, the growing need for Hausa speakers to fit into new world of science and technology has brought about the need for translating English and indeed other languages to Hausa to cater for even those that do not understand any other language apart from Hausa. In the process of translation, new terminologies and phrases have come into being as seen in our data. As observed the new terms and phrases are now becoming more popularly used than their existing equivalents in Hausa. These renditions are commonly used by not only youth, who are considered to be the agents and vanguards of language change, but also the elderly Hausa speakers. This is an indication that another process of synchronic change in Hausa language is already on its way as the current trend of translated versions of the expressions and terms are now observed to be more frequently and practically used in real social interactions in both informal and formal usages of the language. This is due to influence of the nature of language used in media houses.

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