This paper concentrated more on trying to use some factors to identify who is a Hausa man? Where is he located? What are his features and behaviors?
Seeing is Believing: Identifying A True Hausa Man
Abdulbasir Ahmad
Atuwo
And
Dano Balarabe Bunza
Department of
Nigerian Languages
Usmanu Danfodiyo
University, Sokoto
Abstract
Hausa people are among the popular communities in
Africa due to their eminence in trade, scholarship, military service such as
the world wars, leadership, and politics in media/journalism, in academics,
etc. These factors, however, influenced the acceptability of the Hausa Language
as a good area of study in many Nigerian Universities. Hausa is also studied in
American, German, Asian, and Universities. This paper concentrated more on trying
to use some factors to identify who is a Hausa man? Where is he located? What
are his features and behaviors? The factors used by this paper include: Place
identified as Hausaland, his facial marks, his clothes or dress, his dietary
habits, his physical features, his body gestures, and his uniqueness of
specializing in a dangerous occupation.
Keywords:
Hausa, Hausa Man, Hausa People, Hausa Community
Introduction
God
the Almighty, in His compassionate and exceptional attribute of will,
created mankind in two pairs, man and woman, and made them live together and
assist one another as partners in life. God created Adam and his wife, Eve in
paradise, but was later sent down on earth because they committed an offense.
Their generation continued to multiply in diversity all over the world in
different colors, languages, shapes, and environments. This transformed to what
today is regarded as the human world population contained in four geographical
global continents: Europe, the Middle East, Asia, and Africa. God the Almighty
gave his reason for creating mankind in diversity and with differences as
indicated in the Glorious Qur’an.
“O mankind! We
created you from a single (pair) of a male and a female. And we made you into
nations and tribes, that ye may know each other (Not that ye may despise each
other). Verily the most honored of you in the sight of God is (he who is) the
most righteous of you. And God has full knowledge and is well acquainted (with
all things)”. (49:13)
It,
therefore, went down to tribes like Hausa communities as part and parcel of
hundreds of thousands of other world communities. Each of these communities has
a language that possessed some unique features that can be identifiable by its
native speakers and other people. This paper discussed issues that can be used
in identifying Hausa man.
Hausa
communities were among the popular tribes in the African ethnic groups,
especially in Sub-Saharan communities identified as hardworking, honest, and frank.
They were people found in West Africa and have a strong belief in search. The
search could be for wealth, education (either Islamic or Western), medicine or
professional skills and that is why Hausa communities can be found in different
parts of the world.
The
word “Hausa” connotes language which
refers to the spoken language or area of studies or geographical location in
Northern Nigeria in West Africa. Linguistically, it is classified as one of the
Chadic family language members. The other Chadic language family includes;
Kare-kare, Ngizim, Miya, Bolanci, Bade, Tera, Margi, Mandara, Bura, Angas,
Kanakuru, Bacama and so on[1].
This
interpretation is commonly perceived and propagated by Hausa oral singers e.g.
in Ahmadu Bello’s song by Musa Ɗanƙwairo, he used the term Hausa:
Za shi gidanai rannan,
‘Yan doka, ‘yan Sanda,
Da Ministocin Gohe [4],
Duka jama’a sun taru
Suna yi mai ban kwana,
Suna ta roƙon Allah,
Wada kaz zo da lafiya,
Allah kai ka lafiya,
Ka sauka zak kyawo domin girman Manzo.
(Musa Ɗanƙwairo: Waƙar Maidubun Nasara)
Translation:
Amadu came to Hausaland,
He was returning home,
Policemen and other guards,
Including Gohe’s ministers,
The rest of his people gathered,
They were giving him a farewell,
They were praying to God,
As you arrived home fine,
May Almighty God take you back safely
And get back home safe for the sake of the noble Messenger (Muhammad).
In
another song for the Emir of Isa, in Sokoto State, Nigeria composed by a popular
singer in Hausa land Ibrahim Narambaɗa, he also used the term Hausa center to
refer to Sokoto state in Nigeria.
Ai dagga Kaduna [5]har
Gusau [6]ƙarewa
Hausa, [7]
Yau kowace shawara ta zamanin Turawa,
Amadu ba a yin ta sai ya sa hannunai
Zan kau, ƙoƙari garai da sauki hujjoji.
(Ibrahim
Narambaxa- Waqar Gwarzo Shamaki)
Translation:
From Kaduna up to Gusau the end of Hausa
land
Every decision taken during colonial
rulers
Could not be implemented without his
approval
Because
he is good in bringing constructive ideas
Identifying A Hausa Man
The
paper used some factors to analyze the physical appearance of the Hausa man. The factors used by this
paper to identify Hausa man are largely placed on three categories a follows:
1.
Hausa in primitive life (Maguzanci life)
2.
After his contact with Arab (Islam)
3.
After his contact with colonial rulers (White man)
3.1 Hausa
Man in His Primitive Life
In
Hausa land, hunting was recognized as the first source of livelihood. Later
Hausa man initiated and embarked on farming (Gusau, 1983: 6-8). Before his
contact with other communities from other parts of the world, Hausa man worshiped
objects like stones, caves, rivers, sun and moon, and mountains. He presented
rituals under specifications to special places and trees especially tamarind,
baobab trees. The Hausa man has the belief that any one of the above-mentioned
trees could attract the gathering of spirits, and the worship was channeled
through introduction and imitation into the flat form of Bori cults. The Hausa man has believed in the existence of God but is
ignorant of how to worship Him[8]. Therefore he has to be initiated
to a particular Bori cult through “Girka”
i.e. initiation and continue to practice and rituals from time to time to
maintain the relationship with the spirit, who was an intermediate between him
and god and continue to provide his needs through God.
Bori practice
used to be rampant in Hausa land, it was classified based on the classification
of the spirits as follows: A) The White spirits such as Sarkin Makaxa Dafau da
Sarkin Aljan da Sarkin Rafi da Uban Dawaki Da Inna Bafillata da Xangaladima da
Malam Alhaji. B) The Black spirits comprises Uwar Gonad a Baqo da Kure da
Gajimare da Danko da Duna da Kakare ( Bunza,1989:35). One can identify Hausa
man or Hausa land by these practices. Bori cult still exists in some places, especially
in Nigeria and the Niger Republic.
Hausa In Contact with Islam
The
Hausa contact with Islam can be traced far back to 622-666[9], While Clark, (1982)[10] maintained that it
started from 610 and 632AD and Islam has since then continued to spread in not
only Africa or West Africa but to all parts of the world. Islamic reformers and
revivalists continued to emerge. An example was Shehu Usman Ɗanfodiyo waged jihad
against Hausa kings in 1804.
With
this development, the spread of Islam in the Hausa land revolutionalized the
mode of worship, dressing, conducts, and many other aspects of the Hausa
people. These have not prevented Hausas from maintaining their unique features
and behaviors that now conform with principles of Islam. In addition, there
still exist in some parts of Hausa land
Maguzawa that did not accept Islam, for example in Sumaila, Kainafara, and
Bichi in Kano and Katsina states of Nigeria.
Hausa In Contact with Colonial Rulers
The
European contact with Hausa land started in the early period of 1843 shortly
after the end of the First World War. The white men came to Hausa land with
multiple interests, but for most colonial rule, Newman, (1991) indicated that: “It was the period of exploration, commercial,
religious and political involvement in West Africa by the English, French, and
Germany leading up to the establishment of colonial rule”[11].
The
impact of colonialism on Hausa man has involved countries that were colonies of
British and French e.g. Nigeria, Niger, Cameroon, Chad, Ghana, and others. The
impact on attitudes, taste, dress and other lifestyles did not make Hausa man
abandon the original or local attitudes that make him easier to be identified.
Identifying Hausa Man
This
identification can be made by using specific factors in measuring the uniqueness
of the people. Therefore, this paper uses marks, clothes or dress behaviors,
dietary and beliefs as a tool for identifying Hausa man. There can be other
factors such as architectural style, musicals, musical instruments, festivals,
professional occupations, defense system, physical structure, folklore, etc but
we will use the ones mentioned earlier above.
Facial Marks (Tsagar
Gado)
Facial
marks are regarded as one of the symbols through which one can identify Hausa
man very easily. Although facial marks are used by many tribes that are not
only Hausas in Nigeria.Even though Hausa marks are different from one
sub-division of Hausa to another and can never be mixed up no matter how
closeness, e.g. The Kabawa, Arawa facial
marks in the Kebbi state of Nigeria are very similar to that of Gobirawa in the Sokoto state of Nigeria.
One of the prominent artists in Hausa land Bawa Ɗan’anace has used marks to
assist anybody who wants to identify people from Gobir area of Sokoto state in
one of his songs as follows:
Mai tsaga garin da duk yake x2
Hat taz zama nan shidda nan bakwai
To Alhaji murna yakai
A ce mishi Sabon birni”
(Bawa
Ɗan’anace Waƙar Nadelu)
Translation:
Wherever
you find a person with facial marks
And
it becomes one side six and the other side seven
He is
a pride to be and held
To be of Sabon Birni origin
Besides,
the Hausa who have popular facial marks are Gobirawa in Sokoto state Kabawa and
Arawa in Kebbi state, there is “Zamfarawa” in Zamfara state, there are also Daurawa
and Katsinawa in Katsina state in Nigeria. The marks are done by local barbers
on the faces of the native people depending on the peculiarities of the nature
and position of the marks. Some marks are closely similar to others, e.g.
Kabanci marks are closely similar to Gobarci and Arewanci is closely similar to
that of Dauranci marks. This may be connected to the historical relationship.
These classifications also involved Hausa native speakers living in Niger,
Chad, Cameroon, Ghana, etc. The emergence of western civilization is becoming a
threat to tribal facial marks of not only Hausa but other Nigerian tribes in
general.
4.2.1 Identifying
Hausa Man by his dress
The
popular name of Hausa man’s common wear is riga (gown), tagguwa (long and short slip), wando (trousers
of different types), rawani (turban),
and hula (cap). The history of tagguwa is related to an oral tradition which
says: during the primitive period of Hausa man when there were no clothes, they
used skins of animals to cover their private parts. There was a man called
Guwa. When he got skins of animal which was used to cover the private parts he
instead tore the skin in the center and made a shirt. People closer to Guwa
realized the wisdom behind this and changed the style of the way they wore the
animal skin. Whoever got his skin, resolved to do “Taguwa” style i.e “similar
to that of Guwa”. Gradually the name transformed to “Tagguwa” today. This dress
has become popular in Hausa land.
Apart from tagguwa, other Hausa
dresses can help to identify a true Hausa man, especially when we look upon the
saying of Hausa traditional singers. Among Hausa traditional singers was
Abubakar Akwara Sabon Birni who sang for his master Sarkin Gobir Umaru Shawai
in a song named Bahagon Gulbi where
he pointed out two types of Hausa gowns in his song. He said:
Mai dubun doki sarki
Kai ad da dubun barare
Kowane da kayan ado
Girken Kano da sace
Alkyabba ta ƙwarai
Wurin makaɗanai
Wanda duk ka gano
Kayan Kano tasala
(Abubakar
Akwara Sabon Birni- Waqar Bahagon Gulbi)
Translation:
The
owner of thousand horses
You
have thousand gallant warriors
Each of them properly dressed
Kano
style gown ‘sace’
With’
Alkyabba’ and its regalia
To
his court musicians
Anyone
you see
Is wearing the popular gown
‘tasala’
Another poet Aliyu Ɗandawo also
came out with the name of typical Hausa dresses that can be used in identifying
Hausa man in the song of Sarkin Kabi
Muhammadu named Ɗanhassan Madogara where he said:
Yac ce ga abin kashin huri,
Kuma ga girken Bidda ga takardun kuɗɗi,
An ka basuwa gaba ɗai
(Aliyu
Ɗandawo- Ɗanhasssan Madogara)
Translation:
He said take this to go and solve your
problems
With girken Bidda and mint paper money
He gave me all these.
Ibrahin
Narambaɗa, in Sarkin Kiyawa Abubakar Ƙaura Namoda’s song, mentioned Hausa
dresses as follows:
Ka san Malam ya yi sarauta
Da niz zaka im masa murna
Riga yab ba ni da kuɗɗi.
(Ibrahim Narambaɗa: Sarkin Kiyawan Ƙaura Namoda, Abubaka)r
Translation:
When a scholar was appointed
a king
When I went to his palace to
congratulate him
He gave me a gown and money.
In
addition, Idi Ɗangiwa Zuru also mentioned Hausa dresses in the song of Iyan
Zazzau where he said:
Kowaz zo Zariya ya ishe Sarki
Kwaz zo Zariya ya’ ishe Sarki
Yaz zarce Sabongari gun Iya
In ka roƙi doki ya kawo ma,
In kac ce tuhwahi ya kwaso ma,
In ka roƙi kuɗɗi ya kwaso
In ka zo da yaƙi ya koro ka
Ko kai aɗ ɗan wa ko!
(Idi Ɗangiwa
Zuru: Waƙar Iyan Zazzau)
Translation
Whoever goes to
Zariya and meet the king
Proceeded to
Sabongari, Iya’s palace
If you requested
a horse, he will give you
If you demanded
clothes, he gives you
If you beg for
money, he will give you
If you go to war,
he will defeat you
Whoever
are your parents
Identifying Hausa Man By His Dietary
Another
means of identifying Hausa man is by what he eats as food. There is common and
universal food for Hausa communities, i.e. tuwo, mostly made up of mashed
guinea corn or mashed maize flour or mashed boiled rice with either kuka soup,
vegetable soup or yakuwa soup. The commonest light food and snacks one
can find in Hausa land, include waina, ɗanwake, dangabda and
fura da nono , koko da qosai da kunu, nakiya , daƙƙuwa etc are popularly identified
in Hausa land
Another
aspect of diet in Hausa land is the use of tobacco powder by some people among
Hausas. This habit is considered an addiction[12]. Some parts of Hausa land
that use the powder include- Sokoto, Kebbi, Gwandu, Zamfara, and other neighboring
towns. Some Hausa women in these areas also use tobacco flowers with the use of
cola nut to color their tooth red as fashion called fure. The coloring
may last for about four to five days, this socially adds to their makeup
fashion.
Cola
nut even though not food is another popular aspect consumed by most Hausa
people, particularly the old aged. Cola nut has become very important in the
life of not only Hausa communities but also their Yoruba and Igbo counterparts
in Nigeria e.g. invitations for naming, wedding ceremonies, special gifts,
community or family meetings, or even exchange between royal families,
important meetings, and other special gatherings are done and complemented with
the distribution of cola nut in Hausa land. A Hausa proverb indicates the
importance of cola nut thus:
“Ƙaramin goro, ya fi babban dutse”
A piece of cola nut is better than a big stone.
Another
popular Hausa artist Ibrahim Narambaɗa indicated the importance of cola nut
when saying that:
Ai Amadu Zamaninka mun sutura mun ci tuwo
Aljihunmu ga sulalla ga goro[13]swahe
dut.
(Ibrahim
Narambaɗa : Waƙar Gwarzon Shamaki)
Translation:
Oh
Amadu during your regime we were well clothed and fed
Our pockets are full of shillings and cola nut every day.
Another
Hausa artist Aliyu Ɗandawo noted similer things mentioned
earlier in his Popular song Gagara maq iya jikan Abarshi as follows:
Gagagara maqiya
jikan Abarshi, Allah ya yi ma gambun tsari,
Ga kowa ko ga
wane zamani , hab bisa mahdi tare da muwa.
Da gorommu da
tabammu koyaushe Bagudu ya ɗauke muna suwa.
(Aliyu Ɗandawo: Waƙar
Gagara Maƙiya)
Translation:
Resister to
enemies grandson of Abarshi may God protect you
From all enemies
all the time until the end of the world along with us
Our
cola nut and tobacco powder we chew was taken care of by Bagudu.
Physical Features
There
are certain features of Hausa man that are mostly found among Hausa. Typical
Hausa man is tall, dark in complexion, their back head in bolder than the forehead.
Hausa man is peace-loving people but revengeful. Bunza, (2015) has identified
their land and some of their physical features as follows:
“Hausawa su ne mutanen da suka
tsira ƙasar Hausa. Tarihinsu, da na kakanninsu, bai tsallake farfajiyar ƙasar
Hausa ba. Ba su harshen gado face Hausa. Al’adunsu da ɗabi’unsu Hausantattu ne
gaba da baya. Bugun gaba da harshe, da al’adun Hausawa, da ƙasar Hausa, babbar
hujja ce, ta Hausanta da Hausawa. Samunsu baƙaƙe ko wankan darza, da
matsakaicin zati, da baƙin gashi wulik! Mai kauri, gajere, kakkaura, da faɗi da
kaurin hanci wani cikon sunna ne makaho da waiwaya. Idan sun yi magana lafazin
yi canja rassa da ɗaya daga cikin kare-karen lafuzan harshen Hausa. An yi
tangam mai zuwa hajji ya gamu da Annabi. Mai waɗannan sifofi shi ne Bahaushe,
zuriyar da tsiro a ciki su ne Hausawa. Hulɗarsu ta cuɗeɗeniyarsu da maƙwabtansu
ta haifar da birgimar hankaka da barbarar yanyawa, da Bahaushe ya raɗa wa
rawani “Kaka-gida”.
Translation:
Hausa people were the people that originates in
Hausa land, they have no other language other than Hausa their history and
history of their decedents remained within Hausa land. Their mother tongue is
Hausa. Their cultural heritage was Hausanized. Their black color and moderate
light complexity, black and coined hair, wide face, hooked nose, and heavy lips
have indicated the typical nature of Hausa man. Their speeches complemented the
representations of different dialects in the Hausa language. Anybody who
possessed these physical features can be regarded as a Hausa man. His people
can be regarded as Hausa people. Interaction of Hausa people with their
neighbors and other races has facilitated rampant changes in their physical
features.
God,
The Almighty in his wisdom created human beings in different locations, different
sizes, different colors due to reasons that could be, geographical, economic,
cultural, environmental, or even spiritual, this knowledge remained within the
limit of God. It is within this God bounties that Hausa man is placed in his location
and created with his features as mentioned earlier.
Identifying Hausa Man by His Body Gestures
There
are certain body signs and gestures that are uniquely identified to Hausa
people, the gestures can be done through the use of parts of their bodies, as
communication to another person, they are by use of hands, head, shoulders,
fingers, eyes, or faces.
Some
gestures are done by Hausa to indicate “No” by shaking a finger or head, but
nodding the head means ‘yes‘. Hausa man can use his hand to abuse[14] or show respect by using
either one or two hands[15] together in fast. Hausa
man also reacts when something terrible happened by using his two hands to hold
his head. Hausa woman can indicate her love or acceptance show sign of marriage
to a man by using her eyes[16]. Eyes can also be used to
show a treat to a child or indicate a warning to him.[17] All these actions can be
used to identify unique behaviors of a Hausa man
Dangerous Occupations
Hausa
man is however identified with certain professions that could be risky to human
life, or health. That is why in Hausa land is common for one to see people
playing with dangerous creatures like hyenas, cobra, chimpanzees, or playing
with sharp objects like knives, swords, or daggers on their stomachs and necks to
impress people as a source of earning money in the society.
Conclusion
The
tools which this paper used in identifying Hausa man is an opinion of the
authors and someone may have a better way of doing it, but it is important to
note that Hausa man today can be known for many things around the world,
especially in the area of education, both Islamic and western education
considering the prominent leaders like Sir Abubakar Tafawa Balewa, Sir Ahmadu
Bello Sardauna of Sokoto, Malam Aminu Kano, a prominent politician of
international repute. Sheikh Abubakar Mahmud Gummi for his international
recognition and King Faisal award winner in Islamic scholarship. General
Murtala Ramat Muhammad, was a brave soldier who fought on many war fronts and
he influenced freedom for Zimbabwe when he was Nigerian head of state in the
70s before he was assassinated in 1976. Another president of Nigerian for the
first republic, Alhaji Shehu Usman Aliyu Shagari, seasoned educationist and
politician, and lastly is General Muhammadu Buhari, a brave soldier who was
later converted to politics and for his popular performance as a military former
head of state earned him another ticket recently as a new president of Nigeria
2015. The Hausa people are known all over the world for their transparency,
honesty, justice, brave, and ability to lead fellow Nigerians with competence
and confidence.
References
Ali, A.Y. (1969)
The Holy Qur’an: Text, Translation and Commentary; Dar al Arabia Publish
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Ali, A.Y. (ND)
Roman Transliteration of the Holy Qur’an with full Arabic text English Translation, El-Nahar Public.
Publishing Distribution, Cairo, Egypt
Bunza, A.M.
(1989): “Hayaƙi Fid da na Kogo” M.A. Dissertation, Department of
Nigerian Languages Bayero
University, Kano.
Bunza, A.M. (2005) A Ji
Bahaushe A Ga Bahaushe, A San Bahaushe ya yi Bahaushe (Tsakuren Ficen Bahaushe da Tasirinsa a
Duniyar Qarninsa)” Takardar da aka gabatar a Sashen Nazarin Harsunan Nijeriya,
Jami’ar Usmanu Xanfodiyo Sakkwato domin walimar samun qarin girma ga Dr.
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5 ga watan Ogusta, 2015 .
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(1982) West Africa and Islam; Edward Arnold)
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(2009)Diwami Waƙoƙin Baka: Century Kano Research and publication
Gusau,
S.M.(1983) ``Waqoqin Noma na Baka:Yanaye-Yanayensu da Jigoginsu.`` M.A. Thesis,
Submitted to the Department of Nigerian Languages, Bayero University, Kano.
Ibrahim, M.S
(1983) Kowa ya sha Kiɗa. Nigeria, Ibadan
Longman.
Jinju, M.H
(2001) Musulunci A Afrika: Nazari ta Hanyoyin Tarihi da Falsata game da
matsalolin yau, Zaria, Ahmadu Bello University Press.
Macmillan English
Dictionary for Advanced learners Dictionary Dictionary 6th
Madauci, I.
et.al (1982) Hausa Customs, Zaria,
Northern Nigerian publishing Publishing Company.
[1] . Bunza, A.M. (1989) Hayaki Fid da na
Kogo. M.A. Dissertation, Department of Nigerian
Languages,
Bayero University Kano (p. 3-4).
[2] . Referring to Sir. Ahmadu Bello,
Sardauna of Sokoto, The first Premier of the defunct Northern
region in Nigeria.
[3] . Hausa here refers to Sokoto, seat of
the caliphate in
[4] . Gohe is nick name of the Ahamdu
Bello.
[5] . Kaduna was the headquarters of the defunct
Northern Region of Nigeria
[6] . Gusau was the last most popular city
under Sokoto.
[7] . Hausa refers to Sokoto, one of the
Northern states in Nigeria.
[8] . Bunza, A.M. (1989). “Hayaqi Fid da na Kogo”
M.A. Dissertation, Department of Nigerian
[9] . Jinju, M.H (2001) Muslunci A Afirka:
Nazari ta hanyoyin tarihi da falsafa game da matsalolin
yau, Ahmad Bello University
Press (p. 48).
[10] . Clark, P..B. (1982) West Africa and
Islam, Ward Arnold, Scotland (p.1).
[11] . Newman, P.N. (1991). “ A Century and
a half of Hausa languages Studies” Nigerian
Languages, Yesterday, Today
and Tomorrow. (p.1).
[12] . Those who use it usually put it in
between lower lip and lower tooth and seek it gently.
[13] . The word Goro is mentioned to show satisfaction in life. Because he is close
to Emir.
[14] . Call it “Aya” or “Daƙƙuwa” to signify
abuse.
[15] . “Jinjina “ which stands as
salutation.
[16] . “Marmaɗi” or “fari”
indicates sweet test or joyful
[17] . “Harara” reflects threat or intimidation.
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