Cite this article as: Sani, A-U. & Gobir, Y.A. (2018). Global Growing Impact of Hausa and the Need for its Documentation. Being a paper presented at the International Conference on Slavery and Postcolonial Dis/Engagements, organized by West African Association for Commonwealth Literature and Language Studies (WAACLALS), held at Benin City, Nigeria.
Global Growing Impact of Hausa and the Need for its
Documentation
By
Abu-Ubaida
SANI1
Department
of Educational Foundations
Usmanu
Danfodiyo University, Sokoto
Phone
No. 08133529736
Email
Address: abuubaidasani5@gmail.com
And
Dr. Yakubu Aliyu GOBIR2
Department
of Nigerian Languages
Federal
University Gusau
08035605024,
07087765510
Email
Address: yagobir@gmail.com
Being a paper to be presented at the 1st International Conference of the West African Association for Commonwealth Literature and Language Studies (WAACLALS) on Slavery and Post-Colonial Dis/Engagement, held at University of Benin, Benin City, Nigeria, between 19th to 22nd February, 2018
_____________________________________________________________________________
Abstract: Majority of the Hausawa are situated in
the Northern Nigeria and the Southern Niger. Nevertheless, there are Hausa
speakers in other parts of the world like Benin, Burkina Faso, Cameroon, Central African Republic, Chad,
Congo, Eritrea, Ghana, Sudan, and Togo among others. The global population of Hausa speakers
(as L1) is estimated to be above 45 million. However, other millions
of people, perhaps more than 20 million, speak the language as L2. More
so, the language is believed to be fast growing. This is indeed the positive
effect of the richness in its lexicon, morphology, syntax and semantics as well
as the simplicity of same. Another factor that contributes to the rapid spread
of Hausa is the impressive mannerism, personality and the culture of its
speakers. As one of the major Nigerian indigenous languages, others being
Yoruba and Igbo, it is worth preserving and documenting. This would serve as
campaign towards the development of the language. However, this is in line with
the phenomenon that emerged national question, thus the need to reframe
national language policy in order to have one or more indigenous language(s) as
the official language(s) in Nigeria. Before that could be achieved, the
indigenous languages must be developed in various domains of life such as;
educational, scientific, social as well as political. However, this paper
delves into the global growth of Hausa and the need to preserve the language.
The preservative measures for the documentation of Hausa might include;
recording and mobilization among others.
Key words: Hausa, language
documentation
______________________________________________________________________________
1.0 Introduction
Hausa is the most
largely spoken language in West Africa (Baldi, 1977; Sarbi, 2005). It has very
large number of speakers, indeed more than fifty million (50 million) (Adamu,
1978; Garba, 2010). The Hausa cities are located in Northern Nigeria and
Southern Niger (Yakasai, 2001; Amfani, 2004). However, certain factors led to
the rapid growth and increase in population of Hausa speakers. One of such is
the traditional and religious practice of marrying up to, but not more than,
four wives (Garba, 2010). Other factors include its simplicity in
communication, richness in vocabulary, and its ability of assimilating other
minor languages it comes into contact with (Ibrahim, 1978; Jinju 1990; Yakasai,
2001).
However, there is
the need to preserve and improve such rich indigenous languages for better. Perhaps
so as to put an end to what Banjo in Tsaure & Sani (2016) describes as the
silent approval and tacit adoption of English as the national or official language
by the federal government of Nigeria. Moreover, to satisfy the need to have a
national language that brings about unity among the Nigerians, and set us aside
from the domination of other countries. By so doing, many education,
economical, social, intellectual as well as personal gaps would be filled
(IDRA, 2000; Oyetade, 2010; Tsaure
& Sani, 2016). The negative effects of using a foreign language as official
language are numerous. When students who are not yet fluent in English switch
to using only English, they are functioning at an intellectual level below
their age (Tsaure & Sani, 2016). In addition, borrowing a language means
borrowing its culture too. This is because language and culture are inseparable
(Fada, Kangiwa & Jigawa, 1995; Abubakar & Yusuf, 2008).
However, considering
the current status of Hausa, and its rapid growth, it would be right to assume
that it is capable to stand as official language of Nigeria if some efforts
would be made towards that. This is in line with the factors Banjo considers as objective criteria for consideration for any language
to be chosen as national language. They are:
i.
Current
population of the speakers of the language,
ii.
The
current rate of the expansion of the language,
iii.
The
current state of development of the language and
iv.
The
current image of the language (Banjo in Tsaure & Sani, 2016).
1.0 Conceptualization of Terms
Hausa is a name given to the language of Hausa
people (Yusuf, 2012). Bergery (1934) gives it meaning as, “Hausa language.” Nicholas
also affirms that the word Hausa referred to the meaning of Hausa language (Nicholas, 1996: 64).
Language preservation/documenting is an activity that gathers, processes and exhibits a sample of data of the language that is representative of its linguistic structure and gives a fair impression of how and for what purposes the language is used (Lehmann, 1999). The term has been defined as a lasting, multipurpose record of a language (Jost, Nikolaus, & Ulrike, 2006).
2.0 The Hausa Language and the Hausawa
Hausa language
belongs to the Western branch of the Chadic language
super family within the Afro-Asiatic
language phylum. The home territories of the Hausa people lie on both sides
of the border between Niger
and Nigeria. In Niger, about one-half of the population speaks Hausa as a first language,
whereas about one-fifth of the Nigerian population speaks
it as a first language (Ekkehard, 2012; Chompson, 2015). However, the language
is carried and spread to almost all major cities in West, North, Central, and
Northeast Africa. This is indeed, among others, the result of their tradition
of long-distance commerce and pilgrimages to the Holy Cities of Islam (Ekkehard, 2012; Musa,
2013; Chompson, 2015).
The origin of Hausa language is largely
unknown (Birnin-Tudu, 2002; Musa, 2013). Notwithstanding, some legendary
accounts of its origin exist. The rise of the Hausa-speaking states occurred
sometime between 500 and 700 A.D., but it was not until roughly 1200 A.D. that
these states came to control the region of Northern Nigeria and Northwestern
Niger (Musa, 2013). There are a number of views about the origin of the Hausa people.
The famous of the views is the Bayajida legendry, though number of scholars
rejects the theory. Another view holds that all Hausawa once lived by Lake Chad,
but were forced to move westward when the water level in the lake dropped. However,
a view also identifies the Hausa people
as desert nomads who lived in the Sahara (Birnin-
Tudu, 2002; Musa, 2013). Some scholars believe that there is a link between
the Hausa and
the people of Ethiopia based on shared worship of the sun, practiced
prior to the arrival of Islam and Christianity. Many Hausa themselves
believe that their ancestors were Arabs whose descendants founded the popular Hausa
city-states (Birnin- Tudu, 2002; Thompson, 2015).
Notwithstanding,
the most accepted view of Hausa origin is that of Thurstan Shawi (Xanmahe, 1985; Birnin-
Tudu, 2002). Thurstand is of the view that since there is strong evidence
showing the existence of creatures in the South and East Africa
(Austthroploitheous) as far back as about two million and six hundred years (2
000 600 years), the situation might be similar in the West Africa, only that
there exists no research-evidence to vindicate that. Therefore, it is right at
this juncture to say that, Hausawa
migrate to their current cities neither from Masar, nor from the East. Rather, they
had lived for long with other peoples at the Lake Chad. Desertification, which
caused drainage to the lake, resulted into their permanent migration to River
Rima area. It is from there that they spread and formed cities such as Kano, Katsina,
Zazzau, Daura, Rano, Damagaram, and Agadas among others (Birnin-Tudu, 2002).
However, many researches account for the origin of Hausa. These researches
include; Maiyawa (2008); Yusuf, (2012) etc.
2.1 Orthography
Hausa makes use of
two writing systems. One is the modified Roman alphabet known as boko, which is presently used in all
forms of media and in most educational writings. The other is the minor
modification of the Arabic alphabet, referred to as Ajami. The Ajami writing
system is the product of Arabic-speaking Hausa scholars who developed the
orthography in the early nineteenth century. Currently, Ajami is still used by traditionalists such as poets, and by those
who deem not to resort to book and/or
Western education in general. (Yahaya, 1988; Musa, 2013; ALS, 2015). It is also
studied in some higher educational institutions. In the recent years, the Ajami form of writing has been
diminishing due to certain factors including negligence by government and lack
of standardization among others (Sani, 2015).
2.2 Culture
The
majority of Hausawa practice Islam. A
small minority of Hausa people known as Maguzawa
(pagans), practice religions other than Islam (ALS, 2015). Initially, the Hausawa worship the sun, moon and idols
until after their contact with the Arab traders, when they embraced the
religion of Islam (Mahamadu, 2006). The Hausawa
have festivals such as bikin kamun kifi (fishing
festival), bikin aure (marriage
ceremony), bikin suna (naming
ceremony) and many others.
However, Hausa society has a
strong division of labor according to age and sex (CCF, 2009). The main
activity in the towns is trade and agriculture. Many Hausa men have more than
one occupation. In the towns and cities, they are mostly civil servants while
some engage in trading. In rural areas, they farm, as well as engage in blacksmithing
and crafts. On the other hand, Hausa women earn money by petty trading such as selling
cloth scraps, pots, medicines, vegetable oils, and other small items. Hausa
tradition highly respects the status and personality of women as do Islamic
law. Thus, Hausa women do not expose their body and voices to other men other
than their lawful husbands and relations. For that, their children or maids go
to other houses or the market on their behalf (CCF, 2009).
2.3 Literature
Hausa's rich literature
such as poetry, play, prose, and musical literature, which is now available in
print and in audio- visual recordings, makes it a rewarding area of study for
those who reach an advanced level (SYNW, 2007). Hausa literature could be discussed under the
following sub-headings:
2.3.1
Prose
There had been
attempts for the enrichment of Hausa literature. In an effort to produce Hausa
reading materials, the Translation Bureau
was formed in 1929. The bureau was assigned the responsibilities of:
i.
Translating
English and Arabic books to Hausa,
ii.
Publication
of Hausa books and
iii.
Helping
citizens to publish books of their own (Atuwo, 2009).
The bureau was
initially situated at Kano. It was later, after two years, moved to Zaria under
the leadership of Dr. R. M. East. However, in 1933, its name was changed to
Northern Regional Literature Agency (NORLA). This agency organized the first
Hausa literary competition in which five writers emerged successful, and their
books were published. Thus:
i.
Ruwan Bagaja by Abubakar Imam,
ii.
Ganɗoki by Bello Kagara,
iii.
Shaihu Umar by Abubakar Tafawa
Valewa,
iv.
Idon Matambayi by Muhammad Gwarzo
and,
v.
Jiki Magayi by John Tafida and
Dr. R.
M. East (Atuwo, 2009).
Thereafter, other
agencies were formed, among which were Gaskiya
Corporation (1945) and The Northern
Nigerian Publishing Company (1966) which was in collaboration with Macmillan Publishers (an England
publishing company) (Yahaya, 1988; Atuwo, 2009). However, new style of Hausa
prose was introduced around 1984 notably Adabin
Kasuwar Kano (Kano Market Literature) (Balarabe, 2013). The books based on
love stories. Kano Market Literature led to the continuous production of books.
Among others, Ranar Qin Dillanci, Mai Uwa
a Bakin Murhu, Ba Girin-girin Ba Tai Mai, Allura Cikin Ruwa, So Tsuntsu, Sanin
Gaibu and
Da Na Sani are published (Balarabe,
2013).
2.3.2 Poetry
Though Hausa oral
songs must have existed as far back as the origin of Hausa (Abbas, 2009), the
Hausa written poetry did not emanate until around 17th century
(Yahaya, 1988; Maishanu, 2007). In the 18th and the beginning of the
19th century, Hausa poetry was thematically Islamic centered. Shehu
Usmanu and his companions used Hausa poetry to orient, educate and socialize
the then Hausawa (Boyd & Mack,
1999; Habibu, 2001; Birnin- Tudu, 2002; Ibrahim, 2009). Today, Hausa poetry is
studied in many tertiary institutions across the globe. Reasonable number of
individuals has vowed to study the field, some of which have reached
professorial level, whereas, many others are Doctors. Ph. D. thesis on the
field of Hausa poetry include: Muhammad, (1977); Xangambo, (1980); Yahya, (1987);
Gusau, (1988); Birnin-Tudu, (2002); Dunfawa, (2002); Ainu, (2007); Maiyawa, (2008);
Omar, (2010).
2.3.3 Play
Xanjuma (2004) is
of
the view that the origin of drama dates back to the era of prophet Adam peace
be upon him. That was when one of his children killed another. God sent two
angels in form of birds of which one killed the other, there and then buried
it. Humankind thereafter copies the scenario. However, Hausa drama started
since during the early Hausa history in form of ‘yar tsana, wasan gauta and wawan
sarki among others. Later, after the advent of Islam, many form of
traditional Hausa drama originated which were religious centered thematically
(Bunza, 2009). After contact with the English men, there was diversification in
forms of Hausa drama. Thus, written Hausa plays, Hausa plays on radio station
and TV stations as well as cinemas (Bunza, 2009). From then, many Hausa plays
are being written. They include among others:
i.
Six Hausa plays (1930) by East, R.
M.
ii.
Jatau na Kyallu (1965) by Maqarfi, S.
iii.
Matar mutum
kabarinsa (1974) by Roukbar, B. F.
iv.
Mugunta guzurin
wuya (1986) by Maigari, G. I.
v.
Gani ga wane (1990) by
Soroxinki,
A.
vi.
‘Daƙiƙa Talatin (2015) by Gidan
Dabino, A. D.
However, Hausa
film production started around 1980 and 1984 at Kano (Gidan Dabino, 2001). Fage,
(2004) holds that, Hausa film production started earning recognition from 1990.
So far, Hausa films are produced and distributed within and outside Nigeria every day.
2.4 Dialect
Hausa has fourteen
(14) major dialects and some minor dialects. Seven (7) of the major dialects
are found in Nigeria, while other seven (7) are in Niger.
2.4.1
The Seven Major
Hausa Dialects in Nigeria
i.
Bausanci (the dialect of
Bauchi)
ii.
Kananci (the dialect of
Kano)
iii.
Katsinanci (the dialect of
Katsina)
iv.
Dauranci (the Daura
dialect)
v.
Sakkwatanci (the Sokoto
dialect)
vi.
Zamfarci/Zamfaranci (the dialect of Zamfara) and
vii.
Zazzaganci (the dialect of
Zazzau) (Ahmad, 2008; El-ladan, Wali & Muhammad, 2010).
2.4.2
The Seven Major
Hausa Dialects in Niger
i.
Adaranci (the Adar/Twa
dialect)
ii.
Agadasanci (the dialect of
Agadas)
iii.
Arewanci (the Arewa/Dogon
Dutsi dialect)
iv.
Canganci (the dialect of
Cangawa/Gaya)
v.
Damagaranci (the
Damagaram/Zinder dialect)
vi.
Gobiranci (the
Gobir/tsibiri dialect)
vii. Kurfayanci (the dialect of Kurfai/Filinge) (Ahmad,
2008; El-ladan, Wali & Muhammad, 2010).
However, minor
Hausa dialects include; Guddiranci
(Guddiri/Katagum dialect), Gumulanci
(Gumel dialect), Haxejiyanci (Haxeja dialect) and Kabanci (the dialect of Kebi) among
others (Ahmad, 2008).
3.0 Global Growing Impact of Hausa
Important clues to
viability of a language include its use for school education, for written
communication and in the media (Lehmann,
1999).
3.1 Population
Hausa language is
being spoken in many countries among which are; Chad, Cameroon, Benin, Togo,
Ghana, Burkina Faso, Congo, Central African Republic, Sudan, Eritrea, and
Germany (Furniss, 1996; Garba, 2010; Musa, 2013). Furniss, (1996), holds that,
over fifty million (50 million) people communicate in with the language in
Nigeria, Niger, Northern Ghana and some parts of Senegal and Sudan. Newman
(2000) mentions the population of Hausa speakers to be more than thirty-five
million (35 million). Amfani, (2004) describes Hausa as one of the most important
languages in Africa, with more than forty million speakers.
However, according
to the 1963 census, Hausa has, in Nigeria only, more than eleven million and
six hundred thousand speakers (11 600 000) (Ethnologue in Garba, 2010). So
also, more than half the population of Niger has Hausa as first language
(Amfani, 2004). Perhaps, considering the above assertions, it is right to argue
that, the current global Hausa population must be, by far, more than fifty
million (50 million).
3.2 Education
Hausa has been
taught outside Africa since 1885, when the first course was offered in Berlin,
Germany. Today Hausa is taught on a regular basis throughout the world, mainly
at universities that have a department specializing in African languages
(Ekkehard, 2012; Thompson, 2015; ALS, 2015).
There are various
works on Hausa which are made by the non-Hausawa.
ALS, (2015) outlines some of them thus; German missionary Jakob Friedrich
Schon’s Grammar of the Hausa Language
was published in 1862. His publication opened floor for a number of scholarly
works concerning the Hausa language. The early ones among them include; Sergio
Baldi’s Systematic Hausa Bibliography
(1977), Paul Newman’s The Hausa Language:
An Encyclopedic Reference Grammar (2000), and Philip J. Jaggar’s Hausa (2001) (Yahaya, 1988; Atuwo, 2009;
ALS, 2015)
3.3 Media
Radio and
television broadcasting in Hausa is ubiquitous in northern Nigeria and in
Niger. Also, radio stations in Ghana and Cameroon have regular Hausa
broadcasts. Moreover, international broadcasting co-operations such as the BBC,
Radio France Internationale, China Radio International, Voice of Russia, Voice
of America, Deutsche Welle, Radio Moscow, Radio Beijing and IRIB broadcast in
Hausa (Garba, 2010; Ahmad, 2012).
Number of
magazines and newspapers, however not less than hundred different publishers,
are in constant circulation within the Hausa community and beyond. Bunza,
(2008) lists some of them thus; Fitila
of Analyst Kanduna, Lifidi of Comemo
Nigerian Ltd Zariya, Zamani of Gidan
Dabino Publishers Kano, Annashuwa of
Smartstar Pictures Kano, Walqiya of Gimbiya Publishers Kano and Aminiya of Trust News Papers Group Kaduna among others.
3.4 Assimilation
Within the past
two hundred years, Hausa has been spreading rapidly within Western and Northern
Africa. Over the course of the past 50 years, this expansion has been the most
dramatic in northern Nigeria, where Hausa has replaced a number of indigenous
languages and has become the dominant lingua franca (Musa, 2013). Adamu, (1978) opones that, no minor language,
which is in constant contact with Hausa, could resist its domination. Thus, Fulani, Kudawa, Ayyukawa, Tacene as well
as Kirfawa communicate with Hausa,
unless few of them who live far from cities. Similarly, Adamu, (1978) affirms
that, Hausa language dominate many languages to the extent that their speakers
(the minor languages) use Hausa as their first language (Yahaya, 2004). In
places such as Bauchi, Gombe, Pleateu, Kaduna and Poteskum, Hausa has emerged
first language to many people who were native speakers of other languages
(Newman, 2000; Yakasai, 2005). However, even amongst the other two major
Nigerian languages (Igbo and Yoruba), some communicate in Hausa language
(Abraham, in Garba, 2010).
4.0 The Need to Document/Preserve Hausa Language
Language is the
mind, spirit, and soul of a people (Fishman, 1996). Therefore, there is the need
to protect, preserve, promote, and practice our indigenous languages. It worth
gathering all the knowledge, wisdom, and energy we possess to ensure their
survival, spread and development (Verna, 2002). The fact that a substantial number of the languages still
spoken today are threatened by extinction (Jost, Nikolaus,
& Ulrike, 2006), arises the need to document our indigenous languages for
better. In addition, in order to avoid indirect colonization of using foreign
language as the national language in Nigeria, there should be prior campaigns
for the development of the three major languages in various domains of national
life such as education, hospitals, market places, National Assembly and State
House of Assembly (Tsaure & Sani, 2016).
4.1 What is to be Documented
Language
documentation might need the preservation of data and information on the
following aspects:
i.
Historical
information
ii.
Works
from native and non-native experts
iii.
Language
teaching materials
iv.
Music
and art materials
v.
Biographical
information (Richard et al ND)
4.2 The Procedures for the Documentation of Hausa Language
Verna, (2002)
discloses some steps he considers vital in documenting indigenous language:
i.
The
language must be banked in form of books, journals and other audio-visual forms
of data keeping.
ii.
The
level of consciousness of the speakers need to be raised for them to know why
the language is nearing extinction, and the negative effect of that.
iii.
Training
and certification must be rendered to keep the language under educational and
research atmosphere.
iv.
Comprehensive
and appropriate curriculum must be developed. This is to enable the smooth
teaching and learning of the cultural, literal and the linguistic aspect of the
language.
v.
There
is the need to engage in meaningful research. This is to find solutions to
problems affecting the language and to accelerate its development.
However,
(Jost, Nikolaus, & Ulrike, 2006)
introduce the grammar-dictionary format of language documentation. This
format of language documentation targets the language system. That is, it is
based on the notion of a language as an abstract system of rules and
oppositions, which underlies the observable linguistic behavior. In this view,
documenting a language essentially involves compiling a grammar (set of rules
for producing utterances) and a dictionary (a list of conventional form-meaning
pairings used in producing these utterances). To this core of the
documentation, a number of texts are often added, either in the form of a text
collection or in the appendix to the grammar. The texts added usually have the
function of extended examples for how the system works in context. These texts
are usually taken from the corpus of primary data on which the system
description is based. They however, do not actually provide access to these
primary data because they are edited in various ways. Providing direct access
to the complete corpus of primary data is typically not part of this format.
5.0 Conclusion
Hausa language is
one of the most spoken languages in Africa. It is past growing because of its
simplicity, richness in vocabulary and grammar and its ability to assimilate
other language it comes in contact with. It is being studied in number of
universities across the globe and has. In addition, programs in radio and television
stations have being on both national and internationally. However, the need for
documentation and preservation of the language arises so that it is risen up to
meet up with the standard of national language. This is however to have an
indigenous language as the official language. Thus, the language which could
maintain culture and values as well as help in the rapid booming of educational
and economic sectors as well as social, political and religious practices.
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