International Journal of Literature and Art (IJLA) Volume 4, 2016 doi: 10.14355/ijla.2016.04.001
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Development as a Trigger for Development of Language of Epithet in Hausa Society Muhammad Aminu Mode Department of Modern European Languages & Linguistics, Faculty of Arts and Islamic Studies, Usmanu Danfodiyo University, Sokoto, Nigeria mamodealele@gmail.com Abstract The paper maintains that epithet, a genre of oral literature, grows with the coming of new scientific and technological innovations in Hausa society. In proving that, after giving a working definition of the term, evidences have been forwarded to show certain epithets which are on new developments and which came to the said society. Further, a general view on how new epithets are created has also been advanced. The paper concludes that, new epithets are always being created to suit the social changes in Hausa society since development remains a close galaxy for epithet creators and users. Keywords Epithets; Technological Development; Creation; Social Changes; Language
Preamble The paper aims at examining the growth epithets in line with growth and development of different aspects of the lives of the Hausa people. Thus, the essay will be discussed epithet coinage by members of the Hausa society. The paper posits that epithets in general seem to be developing in all aspects; in fact, epithets develop with development of science and technology. This is because the Hausa seem to create an appropriate epithet for any new invention that comes to them. Furthermore, we shall prove that there is apparent development in the formation of epithets generally; though, to many epithets, we shall never know how old they are or who first coined them. Operational Definition of Epithet Although there are many definitions of epithets, we shall look at one that will guide us for the purpose of this paper. Thus, epithet (Kirari in Hausa) is defined by Ahmed (1980) as: … a line of words that are used to flatter or incite a person or persons (men or women) or an animal, a town or some professionals. Whenever Kirari is deployed on someone or something, the person or the thing is usually exposed, illustrated or described with certain qualities of respect or strength or rank or smallness of fearfulness or something of hatred or something that is important, or something that is well known or something that is arrogant. Sometimes it entails mentioning one’s parents’ names. One’s children’s names or one’s grand parents’ names in Kirari. In looking at the definition we can say that epithet refers to words, phrase, or sentences that are aimed at praising, inciting, flattering, describing or criticizing someone or something. The Development of Language of Epithet In establishing the fact that epithets really develop, we present different materials with different examples ranging from the colonial period to the present. Indeed, there is hardly an issue connected to social change in the society today that is not given an opposite epithet by the Hausa or other members of the society. There are epithetical texts to everything including the colonial masters, their clothing, foods, their communication equipment, the military, in advertisement, in political campaigns, government propaganda, for foreigners, and even Hausa neighbors. Hence there are evidences that epithets develop not only in Hausa society but in Nigeria as a whole. Today, there is
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International Journal of Literature and Art (IJLA) Volume 4, 2016
no state in Nigeria that does not have its epithet. This can be seen on the vehicle number plates of every state. Let us consider them as follows: Abia:
God’s own State
Adamawa:
Home of Beauty
Akwa-Ibom:
Land of Promise
Anambra:
Home for All
Bayelsa:
The Pride of the Nation
Benue:
Food Basket of the Nation
Borno:
Home of Peace
Cross River:
People’s Paradise
Delta:
The Big Heart
Ebonyi:
Salt of the Nation
Edo:
Heart Beat of the Nation
Ekiti:
Fountain of Knowledge
Enugu:
Coal City
Gombe:
Jewel in the Savannah
Imo:
Land of Hope
Jigawa:
A New World
Kaduna:
Initially it was Liberal State but after some crises erupted, which some attributed to the ‘liberal’ nature of the state, it was dropped, a new one coined thus: Centre of Learning
Kano:
Center of Commerce
Katsina:
Home of Hospitality
Kebbi:
Land of Equity
Kogi:
Confluence State
Kwara:
State of Harmony
Lagos:
Center of Excellence
Nassarawa:
Home of Solid Minerals
Niger:
Power State
Ogun:
The Gateway State
Osun:
State of the Living Spring
Oyo:
The Pacesetter
Plateau:
Home of Peace and Tourism
Rivers:
Treasure Base of the Nation
Sokoto:
Seat of the Caliphate (Sometimes seat of Caliphate)
Taraba:
Nature’s Gift to the Nation
Yobe:
The Young Shall Grow
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Zamfara:
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Farming is our Pride (This is seen on vehicle number plates while Home of Farming and Shari’ah is seen on rounds about of the state capital, Gusau).
Note: Even the Federal Capital Territory, Abuja, has its epithet which reads: Abuja:
Centre of Unity
At the international level, there is the epithet for Columbia. It reads: The District of Columbia: The Seat of Government Thus, epithets change with times. In Hausa society, the degree of change within a tradition affected by modernity can be measured by their epithets for that purpose. For this reason, epithets are constructed in order to, among others, make people resist, reject, accept, understand or negate a new development or ideology. This is further to say that the religious leaders, the politicians, government officials and advertisers continue to rely on the influence of epithets for their day to day activities. For example, when bread was introduced and became to be widely used among the affluent people and town dwellers in urban areas during the late 1950s, people soon categorized bread as non-food. In fact, the assertion of Hausa folklore is that whoever eats bread will be ‘empty’ within (that is he will be without strength) (Karaye, 1997: 140). The Hausa have the following epithet for bread which reads thus: Burodi mai kunburin banza Meaning: Bread, swollen for nothing! The above epithet negates Europeans through their food (bread). However, it is not only to the European food that the Hausa give some epithets but indigenous food like Garri. It is usually addressed as: Garin kwaki mai mukkali Meaning: Garri of the lazy people (one) that directs Gari means coarsely-ground cassava flour for mixing with water or milk. In this epithet, Garri refers to cassava flour. It is soaked in water and sugar and it is usually added and served as food. It is also used to prepare Eba (a kind of food). Because of its easy preparation, it is referred to as garin kwaki. Kwaki is from the word Dakwakilo (a lazy person) which is shortened to kwaki in the epithet. Because Garri is very easy to use as food, it is usually prepared and eaten by the lazy people. In fact, it can even be taken like that and later one drinks water. It is certainly Garin kwaki! With regards to imported fairly used European forms of clothes as against the home made traditional Hausa attire, epithets are also created and employed to negate that. For instance, on Akirka (Foreign second-hand clothes), it reads: Akirka ba ki wa Musulmi kyawo Meaning: Akirka clothes (you) do not fit Muslims Akirka (from Igbo Okrika) refers to the imported fairly used European clothes. That it does not fit Muslims. The epithet must have been created by the Islamic religious leaders so as to discourage the young Hausa Muslims from wearing the English dress. This is because the original owners who are not Muslims might have used the clothes in some ungodly acts such as drinking beer, passing urine without using water, etc. There is also the negative address given to the Europeans via their clothing. It goes like this: Nasara hasarar gari Ka ci gari ka kwana a daji
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Huntu ubangijin mai riga Meaning: The European, spoiler of towns You conquer town and sleep in the bush The naked who rules the clothed The epithet above extols the negative virtue, to the Hausa, of the Europeans. The Hausa see Europeans mode of dress akin to nakedness since they do not wear clothes that cover the whole body like those of the Hausa. The Europeans conquered the land (Hausa) and stayed far away from the conquered. Again, the conqueror remained half-clothed ruling the clothed. The usual set of clothes the European used was shorts and a shirt. Thus, the Hausa do not have any regard for European clothes. In fact, because of their distaste for the clothes, they often refer to those that wear them as 'yan boko' (Western school pupils) or "akawu' (a clerk). The example above simply shows how epithets go in line with the social changes that taken place in the society. And these social changes are somehow associated with development, though to Hausa, as seen from the epithet, the development is a negative one; hence the epithet. Development usually brings about changes in the social, political and economic life and even folkloristic view of a community. This is what has been observed with regards to Hausa epithets. However, the Hausa not only constructed epithets for the European sets of clothes, but also constructed epithets for the Arabian kind of long wear called Jallabiyya. It has its epithet this way: iya tutun ki sai gwani Meaning: Only an expert (in passing stool) can pass stool while wearing it The Jallabiya is from the shoulders to ankles. Thus, one has to fold it well when one goes to toilet wearing it. If this is not done, then there is likelihood for everyone to spoil it. Furthermore, some of these epithets (or epithet composers) take into consideration of some major development in different aspects of our modern society. They observe and manufacture epithets on the latest developments in Nigeria. For instance, when radio was introduced in this society, the Hausa composed an epithet for it. It reads: Radiyo, fadi ba a tambaye ka ba Meaning: Radio, say without being asked Again, when modern transportation system arrived, the Hausa also composed different epithets for such different systems. Examples include: i.
Motor vehicle in general Mota koshin kudi
Meaning: Motor (a sign) of enough money ii.
Ford (a brand of motor vehicle) Hodu tsuntsuwa mai tashi Ba don gudu ba da kin yi fira
Meaning Ford, a bird that flies If not for (your) speed, you could fly During the period (early 70s), Ford bus was the fastest commercial vehicle in Northern Nigeria. It could reach Kana from Sokoto (about 500 krn) in a day. It should be borne in mind that in those days, there were not many vehicles.
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Peugeot saloon car, (404) Salun budurwar motoci
Meaning: Saloon the virgin amongst motor vehicles. Budurwa in Hausa is any girl of marriageable age. Therefore, she attracts and is usually liked by many men because of her youthful age. In the case of motor vehicles, 404 saloon cars occupy that position. iv.
Peugeot Station wagon (505) Shiga da arwallarka
Meaning: Enter with your ablutions The significance of boarding the vehicle after one has performed ablutions is that, one may not reach his/her destination alive. This is because of its speedy nature and most likely, it may meet with an accident! v.
Caterpillar trucks (a kind of heavy vehicle) Katafila sarkin aiki Ga aiki ga shan mai
Meaning: Caterpillar the king of work There is work (and) there is fuel consumption Caterpillar is a heavy duty vehicle. It consumes much fuel though it does a lot of work too. This brings about the epithet. vi.
Vespa (a kind of scooter) Vespa ke fi amarya, ko da fan dari bayan ta
Meaning: Vespa (you) are better than a bride even if there is £100 (pound sterling) with her (for the bride groom). Pound sterling was the currency in use in Nigeria up to 1973 when it was replaced with Naira. Not many people in those days could afford even one pound sterling, let alone one hundred pound sterling! On the other hand, amarya, a newly wed girl/lady is one cherished and loved by not only her husband, but by his relations and well-wishers as well. Therefore, the epithet is simply trying to show how much interest and love people of those days had for Vespa. vii.
Railway/Train Baki, takarkarin fir’auna
Meaning: Black, the pack ox of Fir’auna (Pharaoh) The examples above add to the fact that epithets continue to be coined to suit the modern and new things coming into the society. The Hausa look at what these things are and observe their behaviour and then create epithets for them. This is so, since, whenever there is a new invention in the science and technology (arriving in Hausa society), one would most certainly hear of a new epithet coined to suit it. Thus, folklore in general and epithets in particular are living traditions in Hausa society and Africa as a whole. On the modern professions brought about by the colonial masters that include carpentry, tailoring and professionals such as medical doctors and teachers, the army, the Hausa also created apposite epithets for them. These are:
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a.
International Journal of Literature and Art (IJLA) Volume 4, 2016
Carpenter Kafinta maganin katako
Meaning: Carpenter the solution to wood A carpenter is someone who makes and repairs wooden objects. Therefore since this is what he does, certainly, he is the remedy to any stubborn' wood'. b.
Tailoring Tela ba zare biyu aiki
Meaning Tailor, one that uses two sets of thread The sewing machine that tailors use in making dresses uses two sets of thread. For this reason, no tailor can work with only one set. It must always be two sets. c.
Medical doctor Likita bokan Turai
Meaning: Doctor, the European herbalist A doctor is any one trained to treat people/who are ill: and an herbalist is someone who uses herbs to cure illness. Therefore, to the Hausa, both the doctor and the herbalist perform the same function. Thus, doctor is the European herbalist. d.
Modern school teacher Tica uban karatu
Meaning: Teacher the father of reading Teacher is someone whose job is to teach. When one teaches, then one gives lessons in a school, college or university. Before one teaches anything, one must read it well. A good teacher must always read. Thus, the epithet, "uban karatu' (father of reading). e.
Conventional military Soja ga rawa ga yaki
Meaning: (with) Soldier, there are both dance and war Soldiers, anywhere in the world match to keep up their bodies physically fit, and when there is war, they go. On some other things used in day-to-day activities like calculator and candle stick, the Hausa have the following epithets for them: a.
Calculator Reskwana uwar lissafi
Meaning: Calculator (literarily called reckoner) the mother of calculations Reckoner is used in all kinds of calculations. Thus, the mother of all calculations. It is faster than human being and
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it does calculate without mistake. b.
Candle Stick Kyandur mai kyaun banza
Meaning: Candle stick (one) with useless beauty The candle stick which is usually white is a beautiful object. But its beauty is of no use because when it is lit, it melts and finishes within a short time. As for the Black Maria (large police van) which is used to convey the suspects or prison inmates, it has its epithet as: Shiga ba biya Fita ba dadi Meaning: One enters without paying any charge (and) One alights without joy Not only in Hausa society or Africa as a whole, but the entire world, epithets are used also on the two major international radio stations - the BBC (Hausa Service) and The VOA (Hausa Service). The latter created by the Hausa while the former by themselves. The BBC BBC mai bakin labari Daga an mutu sai an lalace Meaning: BBC (one) with bad news (One) either hears (that) there is death or destruction. The epithet was as a result of the observation by Hausa listeners. The Hausa probably have the highest percentage of radio listeners in Nigeria. For this reason, they are very conversant with the programmes of many radio stations at home and abroad. And the VOA
(by and for themselves)
Sashen hausa na muryar amurka Majiya kwakwkwara ta labarai da dumi-duminsu Mukan tsage gaskiya komi dacinta Meaning: -------------------------Voice of America, the Hausa Service The reliable station with breaking news We tell the truth no matter its bitterness The above epithet is the creation of VOA itself. The first one on BBC seems rather derogatory while the second one appears rather positive and complimentary. From the above examples we can understand that some of these epithets take into consideration some major developments in different aspects of our modern society. That new epithets are always created to meet with the changes in the ever growing Hausa society. Therefore, from the data before us, we can say that there are numerous evidences of development of the epithet.
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International Journal of Literature and Art (IJLA) Volume 4, 2016
Other Reasons for the Growth of Epithets The question that readily comes to one's mind is: that - what are other reasons for the development of epithets in Hausa society? In answer to this question, we present the following reasons: i.
In Hausa society, drumming and singing form one of the professions of the people. They are a means of their livelihood. They usually make use of epithets in their songs so as to praise; flatter or incite people to give them money. Thus, epithets grow in the course of this practice.
ii.
Epithets are used in political campaign in the present dispensation.
iii.
Epithets are used in advertisements of products on radio and television.
iv.
It is also used by the Hausa in praising self or other things or just for leisure.
v.
Epithets cut through the many aspects of the life of Hausa people.
vi.
Epithets are used also in speech presentation, citation, and government
vii.
With the development of creative writing of novels, plays, and poems which hardly go without employing epithets, there is the conviction that epithets develop with the development of the genres.
Summary and Conclusion In sum, the paper observes the growth of epithets as used for different purposes in order to suit the social changes in the society. It further indicates that development remains a close galaxy for the epithet composers. The richness of epithets in Hausa language is very apparent. New ones are constantly being created to fit different situations and purposes. Thus, folklore, of which epithet is one of its genres, … continually changes, varying and developing because it is shaped by the memories, creative talents, and immediate needs of human beings in particular situation... (Coffin and Cohen, 1970: XIV). From the aforementioned, we observed the nature of epithet and its growth. By doing so, we saw that epithets in general are really developing. Their development is usually along the line of the entire society's development. REFERENCES
[1]
Ahmed, A. Matsayin Kirari A Adabin Baka Na Hausa: Unpublished B. A. (Hausa) Project B. U. K. 1980.
[2]
Coffin, T. P. and Cohen, H. Folklore in America: Anchor Books / Double Day and Co. Inc., New York. 1970.
[3]
Karaye, M. Trends and Issues in Development Theories and the Place of Foloklore in National Development, In Harsunan Najeriya Vol. XVIII. Published by Department of Nigerian Languages, Bayero University, Kano. 1997.
[4]
Alhassan, H. & Zarruk, R. M. Kirarin Duniya: Institute of Education, Ahmadu Bello University Zaria. 1976.
[5]
Mode, M. A. A Stylistic Study of Hausa Towns’ Kirari (Epithets), Ph.D Thesis, Department of Modern European Languages, Usmanu Danfodiyo University, Sokoto. 2005.
[6]
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Umar, M. B. Dangantakar Adabin Baka da Al’adun Gargajiya: Truimph Publishers, Kano. 1987.