The Concepts of Kunya, Face and Politeness in Hausa Language Communication

Cite this article as: Bashir, R., &Zailani, A. A. (2026). The concepts of kunya, face and politeness in Hausa language communication. Sokoto Journal of Linguistics and Communication Studies (SOJOLICS), 2(1), 231-239. https://doi.org/10.36349/sojolics.2026.v02i01.020

By

Dr. BASHIR, Rabiu

Department Nigerian Languages and Linguistics,

Kaduna State University, Kaduna, Nigeria

rabiubashir86@gmail.com, rabiu.bashir@kasu.edu.ng

08035932193/08094378162

&

Dr. ZAILANI, Abdulkadir Abubakar

Department Nigerian Languages and Linguistics,

Kaduna State University, Kaduna, Nigeria

abdulkadir.zailani@kasu.edu.ng; abdulkadirzailani@yahoo.co.uk

+2348036026297

Abstract

In Hausa communicative situations, Kunya, face and politeness plays a vital role, this has interrelationship with what Brown and Levinson (1987) postulate in their work on politeness, which state that some communicative acts intrinsically threaten speaker’s (S’s) and hearer’s (H’s) face. Therefore, a speaker (S) when performing that face threaten acts (FTAs) uses some strategies to minimize face threat that his utterance may result to. The aim of this paper is to investigate the concepts of Kunya, Face and Politeness in Hausa Language and its effects in communication on peaceful co-existence among individuals, as correlates to sustainable and harmonious development. The research findings indicate that those concepts were employed by native speakers of Hausa in communicative situations. Hausa language communication cannot be fully understood without recognizing the intricate roles of kunya, face, and politeness.

Keywords: Hausa language, kunya, face, politeness, pragmatics, communication, sustainable development.

Introduction:

Communication describes the process of conveying messages (fact, ideas, attitudes, and opinion) from one person to another so that they are understood. Communication within the Hausa society is deeply embedded in cultural values, norms, and expectations that shape how individuals interact with one another. Among the most significant concepts guiding Hausa communicative practices are kunya (modesty or shame), face (social image or reputation), and politeness (linguistic and behavioral strategies for maintaining harmony). These three elements not only regulate interpersonal relations but also maintain the moral and social order of Hausa communities. These concepts are integral to understanding communication within the Hausa culture, particularly regarding social interactions and the nuances of language use. Sometimes selections of words are being encroached or violated due to increasing of ignorance or non-use of the appropriate terms by language users. However, it is important to know that in Hausa language cultural norms and values contributed much in kunya, face and politeness.

Furthermore, in communicative situations, people grapple with choices as to which form of language to use in a variety of social situations such as parties, wedding, naming, funeral, and graduation ceremonies, requests, etc. How to address an interlocutor, whether to be direct or indirect, whether to be polite, rude or sarcastic, and whether to speak or to remain silent; all of these goes with the concept of kunya, face and politeness. To investigate and explains this complex socio-linguistic activity, the importance of the use of these concepts in communication as they are. There is need to carry out a detailed investigation into the social contexts in which they occur in Nigerian languages (Hausa) communication.

The study intends to:

i. identify the concepts of kunya, face and politeness in Hausa,

ii. assess the extent to which the concepts of kunya, face and politeness in Hausa language is violated in communication;

iii. determine the effects of concepts of kunya, face and politeness in Hausa language coexistence;

iv. assess the possibility of reclaiming the concepts of kunya, face and politeness in Hausa language in our communication; and

v. Proffers solution approaches to the use of the concepts of kunya, face and politeness in Hausa language communication.

The study adopted participatory action research. Field visit was used in collecting the data from the native speakers, and the effect of non-use of them on sustainable and harmonious development were described.

2.0 Kunya, Face and Politeness in Hausa Communication

In communication studies, the use and understanding of information that a language carries involves the process of sending and receiving particular information by the speakers to the hearers. The study of communication, as it was, involves various perspectives and therefore the areas of interest in works dealing with communication vary significantly. Communication researchers are mostly interested in the nature of interactions as well as the patterns of communication. But they also try to interpret the contexts that determine the meanings associated with concrete situations in communication processes (Chamo, 2012:30).

 

However, communication is a dynamic, social and interactive phenomenon whether between the speaker and listener or between the writer and reader. It is plausibly argued that meaning is conveyed not by single sentences but by more complex exchanges, in which the participants’ beliefs and expectations, the knowledge they share about the world, and the social situation in which they interact, play a crucial part (Gumperz 1982). This implies that whenever people speak, they organize their speech in ways over and above those governed by rules of grammar (Hymes, 1974). Therefore, communication strategy is a speech over and above governed by rules of grammar.

2.1 The Concept of Kunya (modesty)

Kunya refers to a sense of modesty, shame, or shyness (kara, kawaici and girmamawa) that is traditionally valued in Hausa culture. This concept plays a crucial role in communication, its cultural significance encompasses behaviors that reflect social norms and values, emphasizing respect and humility. It often dictates that individuals should avoid boasting or overt expressions of confidence. Instead, they should act with discretion and self-restraint.

To look at the concept in communication style that is in practical terms, Kunya can manifest in indirect speech or circumspect language. For instance, speakers may use euphemisms or vague expressions to address sensitive topics, conveying respect for the feelings of others and maintaining a harmonious social environment. Kunya is a core value in Hausa culture, referring to a sense of modesty, respect, and self-restraint that individuals are expected to demonstrate, especially in their speech and behavior. It is both an internal feeling of shame and an external display of modesty. In communication, kunya manifests in the way individuals carefully select words, avoid direct confrontation, and show deference to elders, authority figures, and socially respected individuals. For example, children are taught from an early age not to mention certain body parts or taboo topics explicitly in front of elders. Instead, euphemisms and indirect language are employed to preserve kunya. Similarly, younger speakers may lower their voices, avoid eye contact, or use honorific terms when addressing elders.

 

In Hausa society, shame (Rashin kunya) is seen as a sign of poor moral upbringing and can damage a person’s reputation. Thus, kunya acts as a powerful regulator of social behavior and communicative etiquette. However, the word kunya functions in the area of social relations. There are many contexts to which this term applies; it refers to feelings, sayings, and acts, usually performed in interaction with other people. Here are some common phrases to illustrate possible contexts in which the word is used (Abraham 1962):

1. Kunya ta hana ni fađa ‘modesty forbids me to say it’. The phrase highlights the importance of modesty in Hausa culture. In essence, the kunya here refers to a sense of shame or humility that prevents individual from engaging in behaviors deemed inappropriate or immodest in communicative process and this signifies respect, dignity, self-discipline and spiritual growth. 

2. Ta fidda mu kunya ‘she saves us out of shame’. Here we can consider how importance certain actions or behavior like the act of modesty can prevent shame or embarrassment, often in a social or cultural context. In many cultures, including Hausa culture, maintaining dignity and avoiding anything shameful, especially when communicating in public is vital and crucial

3. Abin kunya baya kađan ‘shameful act is not overlooked’ or ‘shameful act doesn’t go unnoticed’: this concept shows and emphasizes that actions considered shameful or dishonorable will not be ignored or dismissed, instead, they will likely have consequences or be subject to scrutiny. And this will make someone careful whenever he is communicating so as to avoid being shameful of his actions. And it is also saying that shameful act will be hell held accountable, and individual may face repercussions. So also, it teaches person to be careful not to damage his reputations as such the concept of kunya here has social consequences and served as moral guide. 

4. Ba shi da kunyakamar baya ‘he has no sense of propriety’, (cf. rashin kunya ‘impudence, shamelessness’)

5. Ba ka jin kunya? ‘Aren’t you ashamed?

2.2 The Concept of face

The concept of “Face” relates to one’s social identity and the projected image one wishes to maintain during interactions. In the context of Hausa communication,in maintaining respect, Hausa speakers are often concerned with saving face, both for themselves and others. This involves carefully navigating conversations to avoid embarrassment or any form of dishonor. Face work strategies, interpersonal exchanges often include various strategies to mitigate face threats. For example, using polite forms of address, honorifics, and modulated tones helps establish respect and foster positive relationships. Moreover, listeners are expected to respond in ways that respect the speaker's face as well.

The idea of face refers to a person’s social image, dignity, and reputation in the community. Much like the broader sociolinguistic understanding of face, in Hausa culture it is closely tied to honor (mutunci), respect (girmamawa), and dignity (martaba). Maintaining one’s face requires careful navigation of social expectations, appropriate use of language, and adherence to cultural norms of respect.In Hausa communication, protecting one’s face involves avoiding public embarrassment, speaking in ways that highlight communal values, and showing humility. For example, direct criticism is often softened or delivered indirectly to avoid threatening the other person’s face. Similarly, Hausa speakers tend to avoid boasting on personal achievements, as this may be seen as arrogance that diminishes communal respect. Conversely, face-threatening acts (FTAs) such as insults, public shaming, or disrespecting elders can have serious social consequences, including ostracism or loss of status.

Common Ground and Face-Saving Act is a broad strategy of politeness that falls within the strategies of positive politeness. That is the ability to perform Face Threatening Act (FTA) on-record, with redressive action by means of positive-politeness strategies. It is a strategy whereby speaker and hearer (S and H) share specific wants, including goals and values with the H. Cooperation between S and H need to be considered too in avoiding misinterpretation, so that the participants can achieve the goal of the communication.

Face Saving Act (henceforth FSA) which Babatunde and Adedimeji (2008) describe as utterances and acts that avoid a potential threat to the other person’s face- the hearer. In using this strategy, the S recognizes the public self-image of the responder. The S respects the responder and does not wish to trample on it. However, considering Brown and Levinson (1987) that point out that S should take notice of aspects of H’s condition (noticeable changes, remarkable possessions anything which looks as though H would want S to notice and approve of it). Consequently, in Hausa, S takes notice of respondent’s interests, wants, goods and anything that H looked like and wants requester to notice before he puts down his request. In so doing, S satisfies H’s positive face wants. This is to say that people use this strategy in their social request act (Zailani, 2019). According to Goffman (2008:17), in order to save face, speakers tend to employ circumlocutions and deceptions, facing his replies with careful ambiguity so that others face is preserved.

2.3 The Concept of Politeness

Brown and Levinson (1987:46) says politeness in an interaction can be defined as the means employed to show awareness of another person’s face or face wants of addressee, which is highly valued in conversation, it can be neglected, maintained or intensified and is constantly attached to verbal expression in interaction. As we communicate with others, we are constantly aware of our own and other’s face needs, we attend to it consciously or unconsciously, and we cooperate to maintain one another’s face wants. This is to say, in making expressions we attempt to soften expressions or acts that will threaten the face needs of the other, i.e. face threatening acts (FTAs) by employing a variety of politeness strategies, such as address terms. Within this system, address terms are the most direct means through which either positive or negative politeness are generally expressed. The factors which may influence the employment of address terms are social distance, social status (power) and ranking of imposition, also referred to as ‘rating’, indicating the importance or the degree of difficulty attributed by the interlocutors to the situation (Cesiri, 2009).

However, Nevala (2004) is of the view that politeness theory of Brown and Levinson is based on the recognition of positive and negative face acts, and in the theory, address terms can be employed to show both. For example, when speaker wishes to emphasize his/her close relationship with the referent, positively polite formulae like FNs are most often used. Negative politeness is constructed as a means of avoiding face threatening acts (FTAs), and this can be done by employing address terms like Last Name and tittles (honorifics).

Politeness in Hausa communication extends beyond mere etiquette; it is deeply intertwined with the culture’s values and beliefs. The Hausa language is rich with expressions and formulas for politeness. Phrases like "In sha Allah" (If God wills) or "Please" (Don Allah) are common and help to cushion requests or statements, showing respect and humility. The level of politeness can vary based on the social context, the relationship between speakers, and their respective statuses. For instance, addressing elders or individuals in positions of authority typically requires greater politeness and formality than conversing among peers.

Politeness in Hausa language communication is both a linguistic and cultural practice. It is grounded in the use of respectful terms, greetings, and indirect speech forms. Hausa greetings, for instance, are elaborate and highly ritualized, serving not only as social lubricants but also as markers of respect and solidarity. Greeting someone properly (gaisuwa) demonstrates acknowledgment of their worth and reinforces communal bonds (Zailani, 2019).

Linguistic strategies of politeness include the use of plural pronouns (ku) when addressing elders, avoidance of harsh imperatives, and reliance on proverbs and metaphors to convey sensitive messages. Politeness also involves turn-taking, careful listening, and avoiding interruptions in conversation. Beyond language, politeness is expressed through gestures such as bowing slightly, lowering one’s voice, or offering one’s seat to an elder.

According to Philipsen and Huspek (1985:94) address terms reflect the social and linguistic background of interactants to a greater extent than other aspects of language. Address terms are strongly believed to manifest interpersonal relationships, especially the extent and degrees of politeness in a society, the subject that has attracted many sociolinguists’ attention all around the world especially in European languages. Address term refers to the manner of referring to someone in direct linguistic interaction (Crystal, 1983:13). Terms or modes of address can be defined as a speaker’s linguistic reference to his/her collocutor(s). These are words and phrases used for addressing someone during, face to face interaction. (Braun, 1988:7 cited Ofulue, 2011:133). According to Braun, the address terms include: nouns and pronouns. Dickey (1996) is of the view that linguistic terms that are used to get the addressee’s attention or to open conversational exchanges such as hey or excuse me are not regarded as address terms because they do not necessarily make reference to a speaker’s collocutor.

Daba (1987) considers five forms as terms of address between addresser-addressee and an audience in Hausa. They are: names, pronouns, tittles, kin terms and epithets. He described the primary functions of each item as: identifying individuals, identifying participants in communication, social group identification, identifying genealogical relations between a dyad and expressing the speaker’s feeling toward his addressee. Leech (1999, cited in Bubel 2003:1) has identified the three pragmatic functions of address terms to include: summoning the intended interlocutor’s attention; addressee identification; and maintaining social relationships among interactants.

The essence of politeness is communicating attention to other’s feelings and expectations about how individuals should be treated in an interaction. It includes behaving in a way that shows appropriate concern for the interlocutors’ social status and their social relationship. Politeness has generally been considered the proper concern of ‘pragmatics’, the area of linguistics that accounts for how we attribute meaning to utterances in context, or “meaning innteraction” (Thomas 1995:23). 

Using strategies of politeness properly can control ourselves when we communicate with others. Brown and Levinson (1978), politeness is basic to the production of social order and a precondition of human cooperation. Therefore, we must use appropriate strategies of politeness by considering the condition and with whom we speak in order to avoid misunderstanding. It is supported by Olutayo (2015): Participants can cooperate with one another by respecting each other’s view and allowing interlocutors to take their turns in the conversation. Grice (1975) states, speakers intend to be cooperative in conversation. Similar to Gumperz (1990) who said that to successfully conduct a conversation, participants must display a willingness and ability to collaborate. According to Grice (1975:45), the cooperative principle which consists of four maxims (maxim of quantity, maxim of quality, maxim of relation and maxim of manner) are the suggested principles for the S and H to show their cooperation by giving appropriate contributions in their conversation. Using cooperative principle means that H has to assume about S’s intention by his self. Nevertheless, sometimes people cannot fulfill all the maxims and they seem to disobey them. Grice (cited in Cutting, 2003: 40) says that when speakers do not fulfill the maxims, the speaker is said to “violate” them. Violation is a condition where the speakers do not use the maxims in their utterances. 

3.0 The Interrelationship of Kunya, Face, and Politeness

The interrelationship kunya, face, and politeness are distinct concepts, they are interdependent in Hausa communicative practices. Kunya provides the moral foundation by instilling modesty and self-restraint. Face emphasizes the importance of social image and reputation, ensuring that individuals act in ways that preserve communal harmony. Politeness provides the practical strategies through which these values are enacted in everyday communication.For instance, a young Hausa man speaking to his in-laws must display kunya by avoiding direct eye contact and speaking with humility. At the same time, he must preserve the face of his in-laws by showing deference and avoiding confrontational speech. These behaviors are reinforced through politeness strategies such as respectful greetings, use of honorifics, and indirect expressions. The outcome identified that Kunya, face and politeness in Hausa language, the extent to which the concepts were assessed in communication in the Hausa language; the effects of non-use of the concepts in communication on peaceful co-existence among Hausa people; the possibility of reclaiming the loss of employing these important concepts in communication; and shows proper solution to communication lapses in the people’s daily affairs.

 

The following are examples of politeness strategies: yi haquri, malam, ko and Alhaji, each of the strategy functions according to politeness model as a mitigating device for the coming request, which is anticipated to be an intrusion onto the H’s negative face want, as it violates his freedom of action. The request is polite, because if S did not employ strategy he will says, kai ne Mudi? But he decides to use some strategies. S receives the information he wants to have from H by saying, ni ne, ina fatan lafiya dai? In addition, the SV of D, P and R that exist between the interlocutors is +D and –P, while the R variable is low. In some societies and Hausa in particular, the people use different strategies in communication, to achieve what they want to achieve. The strategies used by Hausa people in communication resemble the western concept of politeness; though, they differ in some situations (Zailani, 2019). 

4.0 Conclusion

The Hausa concepts of kunya, face, and politeness are central to understanding how communication functions within Hausa society. They work together to promote respect, maintain social order, and strengthen communal relationships. Without these guiding principles, interactions would risk conflict, disrespect, and social fragmentation. By adhering to these cultural norms, Hausa speakers ensure that communication is not only an exchange of information but also a reinforcement of shared values and collective identity. However, at this context, Hausa language communication cannot be fully understood without recognizing the intricate roles of kunya, face, and politeness, they are more than abstract ideas—they are lived cultural practices that continue to shape the everyday interactions and social fabric of Hausa communities. Understanding these concepts are essential for effective communication in Hausa-speaking contexts. These concepts not only guide how individuals express themselves but also shape the social dynamics within communities. Emphasizing respect, self-restraint, and consideration for others' feelings are central to maintaining harmony and strengthening relationships in Hausa culture. Engaging with these concepts can enhance intercultural communication and foster deeper connections in diverse settings.

 

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