Citation: Yusuf, B. & Kaoje H.I. (2024). The Menagerie of Majesty: Analysing Animal Symbolism in the Hausa Court Songs of Sa’idu Faru. Four Decades of Hausa Royal Songs: Proceedings from the International Conference on the Life and Songs of Makaɗa Sa'idu Faru, 3(3), 425-430. www.doi.org/10.36349/tjllc.2024.v03i03.058.
The Menagerie of
Majesty: Analysing Animal Symbolism in the Hausa Court Songs of Sa’idu Faru
By
Babangida Yusuf
English and
Literature Department, Federal University Gusau
EMAIL: Babangidayusuf@1989@Gmail.Com
And
Hussaini Ibrahim
Kaoje
English and
Literature Department, Federal University Gusau
EMAIL: hussainikaoj@gmail.com
Abstract
The paper examines the animal
symbolism in the Hausa Songs of Sa’idu Faru; limiting itself to two songs: Gwabron giwa uban galadima ɗan sambo ginshimi: ganshiƙan amadu na maigandi kai a
uban zagi and Koma shirin yaƙi: jan damishin gidan kure
shehu. The selection of the songs was due to the occurrences or use of many
forms of animal symbolism in them. The analysis has been done on some instances
showcasing animal symbolism derived from these songs. Different names of
animals have been mentioned in the songs which carry meanings and portray
different qualities attributed to human beings to show the innermost intended
meaning of the singer. The instances reflect connotative meanings that
symbolize power, strength, wisdom, braveness, leadership, tolerance etc, and
some other ones which describe laziness, wickedness, fear, stinginess etc.
Animal symbolism is an important tool used in many languages to illustrate the
power of language in communicative discourse. The instances in the songs of
Sa’idu Faru reflect how Hausa poets use their wisdom and poetic ability to manipulate
language and ascribe meanings related to animals on human beings based on their
physical or mental capacity. Words such as Kura(hyena), Zaki (lion), and Doki
(horse) reflect many different intended meanings from the poet in the song. It
is evident, that there is a great important symbolic value associated with each
animal mentioned in the song.
Keywords: Menagerie, majesty,
symbolism, animal symbolism.
Introduction
“… The central theme is too positive and dedicated, and its
ferocious onslaught on alien contamination soon falls place as a preparatory
exercise for the liberation of the mind. A clean receptive mind is a
pre-requisite for its ideological message….” (Soyinka, 1976:111-2)
In the above, Soyinka reflects on the imagery of the whites’ colonialism
(including Arabs) on the black Africans as a kind of symbolism that showcases a
total dictatorship where racism was the order of the day.
Usually, symbolism can be seen through the use of metaphors and
allegories in a short story, song or novel. It is one of the commonly used
literary devices; there are very few famous or noteworthy works that do not use
symbolism within their pages.
The use of symbolism allows writers, singers and artists to make
their stories more complex. Many people also use symbolism in everyday life.
For example, the colour white stands for purity, black represents evil, roses
stand for romance, a butterfly symbolizes transformation and a dog can
represent loyalty. Symbolism will be one of three types; archetype, universal
or contextual.
Symbolism is a powerful literary tool used to convey deeper
meanings and themes. Some of the most common elements of symbolism include:
-
Colours: Different colours can symbolize
various emotions, themes, or ideas. E.g red may symbolize passion, blood or
danger, etc.
-
Animals: Animals are often used to symbolize
certain traits or concepts. For example, a dove may symbolize peace, while a
snake may represent deceit.
-
Nature: Elements of nature such as the sun,
moon, trees, and water are frequently used to symbolize growth, life, and
renewal.
-
Weather: Weather can be used to symbolize
emotions or events. For instance, a storm may symbolize chaos, or conflict,
while sunshine may represent happiness or hope.
-
Objects: Everyday objects can be infused with
symbolic meaning. A key, for instance, may symbolize unlocking potential or
gaining access to something important.
-
Numbers: Certain numbers can hold symbolic
significance in literature (both written and spoken). For example, the number
three is often associated with unity or complexion (Gray J. et al, 2003).
It is the habit of most of the Hausa singers to employ the use of
animals, colours and many other objects to describe several things or associate
them with another thing. It is considered their tradition to attribute some
qualities of other species to others to arrive at or achieve their target aim
and objectives. Moreover, to use it as sarcasm to arouse the interest of their
listeners and gain profitable or materialistic gains from the people they
compose the songs for them.
Tradition has been defined by Encarta (2008) as:
-Custom or belief: A long-established action or pattern of behaviour
in a community or group of people, often one that has been handed down from
generation to generation.
-Body of customs: A body of long-established customs and beliefs
viewed as a set of precedents; handing down of customs: the handing down of
patterns of behaviour practices and beliefs that are valued by cultures.
The definition of tradition by Encarta most especially the last
sentence corresponds with what we see in the songs of Sa’du Faru, where he
assigned some names of animals to express appreciation for a gift given to him
or to be sarcastic and mock others for their inability to give out something
for him or general humanity.
The paper pinpoints how different singers and artists make use of
different types of symbolism to pass their message(s) to their audience and
Sa’du Faru is one such singer. It is believed that most of the African singers
use symbolism to portray and bring out salient features of their wisdom and
orator ability, thus, the paper focuses on the analysis of animal symbols
imposed in the songs of Sa’du Faru. One most interesting things about the
singer (Sa’idu Faru) is his unique style of song he never sang a song to anyone
outside the royal family, thus, he sang only to a king or a member of the royal
family.
Analysing Animal Symbolism in
the Hausa Court Songs of Sa’idu Faru:
Gwabron giwa uban galadima ɗan sambo ginshimi: ganshiƙan amadu na maigandi kai a uban zagi and Koma shirin yaƙi: jan damishin gidan kure shehu.
As stated earlier on, Sa’idu Faru is known to use satire and
sarcasm in his songs with prevalent association of names of some animals,
objects, nature etc, to symbolize certain personalities as we shall see in the
following extracts from his song:
Jan zakara
Ya bak kwaddo shima cikin rame
Bana sai na ji lalaben kwaddo
Kai ni bana sai na yi lalaben kwaddo na kai ga ban wuta. (p.142)
Meaning:
A red cock
Has left a frog also in a hole
This year I would feel grope of a frog
Surely, this year I will search for a frog that I would take to the
fire. (p.142)
In the first line, there is a use of symbolism where he uses the name
of birds to describe something, Jan zakara (red cock). Cock is well
known for some peculiar qualities such as bringing glad tidings, and seeing
good things which are mostly beyond human ability to see. These qualities are
hereby attributed to human beings in the form of symbolism.
In the above lines, the name of the frog (kwaddo) has been
mentioned three times as a hint against somebody who is considered lazy.
Jagora-Diyan Alibawa ku hankure,
Y/Amshi- Don Allah ya yo uban Zagi.
Jagora- Diyan Alibawa kui ta biya,
Y/Amshi- Don Allah ya yi uban Zagi,
Domin kura
ta wuce
Ana bacin laka kama ita.
Jagora- Domin,
Y/Amshi- Kura ta wuce,
ana bacin laka kama ita. (p.145)
Meaning:
Lead singer: the children of Alibawa do endure,
Chorus: For Allah has made/chosen a leader( the
one that controls the king’s horses).
Lead singer: the children of Alibawa show
obedience,
Chorus: For Allah has made a leader,
For hyena has passed
When being abused it should be caught in mud.
Lead singer: because,
Chorus: hyena has passed, being abused that it should be caught by
mud. . (p.145)
Here, the singer starts with the names of the children of Alibawa
and symbolises someone where he uses the name of a hyena (kura) to portray
something, when he says “Domin kura ta wuce” he shows how he is
appealing to the other members of the royal families to pay allegiance to the
leader.
Jagora- Zama giwa ta fito kiwo,
Tai mika ta zo ta sha ruwa,
Y/Amshi- Ku ji wai zomo na fadi,
Fada ma su tsari,
tsara mu tai gida,
Daji ya baci ka a take mutum,
Baki a akwai ciki.
Jagora- Ai daji,
Y/Amshi- Ya baci ka a take mutum,
Baki a akwai ciki.
Jagora- Gurnanin damisa ka sa mafarauta,
Sun dora demuwa,
Y/Amshi- Ga wani yai kokuwa da wan karfinai,
Ya fadi yak are,
Tun ba tantance ba,
Shima nishi sun kaishi sun baro. (p.146)
Lead singer: O people an elephant is out to
eat,
It stretches its body and comes to drink water,
Chorus: hear what a rabbit is saying,
Tell a giant lizard, arrange for us to go home,
The bush is in danger and one should not be
stampede,
There are strangers in it.
Lead singer: For hunters become confused,
With the roaring of a tiger,
Chorus: someone has wrestled with somebody
stronger,
He fell and got broken,
And before it is known,
His breath is taken away. (p.146)
Four names of animals are mentioned in the above stanza to bring
out certain qualities from their way of life and the singer assigned them to
human beings to make some exaggeration and expresses satisfaction with how some
individuals behave in the society where he says “Zama giwa ta fito kiwo”, an
elephant symbolizes how powerful the person the singer is portraying is; who
can stampede the weak individuals referred to as “zomo ” (rabbit), and “tsari”,
(a giant lizard) without noticing that he does so. He also describes the
character as ‘damisa’(tiger), symbolizing his fierceness and brevity.
Na gaji a ba mu dawakuna
(p.154).
Ga dawaki layi-layi
Meaning:
I am tired let us be given horses (p. 154)
Here are horses arranged in lines
The singer mentions the line of horses to symbolize how rich the
person (leader) he is depicting is. In the past, horses were considered as the
highest symbol of richness and the number owned by an individual portrays how
wealthy that person was.
Bisa farin dokinai
(p. 160)
Kowa kag gani da ingarmar doki
Ga dokina
ga naka. (p.161)
Dan bilbila
ko hazbiya
Dan kaza,
‘yan moli da shamuwa
Jemage ba a zuwa haji
Mai rokon doki
don sukuwa
Bada doki
garai ba komi ba ne
Gurbin giwa
sai danta
Zomo anka aza yab bar gidan
In kai niyyab ba mu dawakuna
Ya ke ko ka bamu dawakuna.
(p.156)
Meaning:
He was on his white horse (p. 160)
Whoever you see has a chosen horse
Here are my horse and yours. (p.161)
A bat or wild pigeon (dove)
A hen, little birds and a stork
A bat cannot go on a pilgrimage
The one who begs a horse for a race, gallops,
To gift out a horse costs him nothing
A place of an elephant is only for its son,
similitude
A rabbit was given(tested) but left the house
If you intend to give us horses
So it was or you have given us horses. (p.156)
In describing how generous the king is, the singer pinpointed how
gives out selected horses to individuals, Sa’idu Faru inclusive and that was
why he mentions the gift of the horse offered to him. This shows how indiscriminately
he gives out his presents to people as symbolized in the above lines where he
mentions, ‘dokina’, ‘hazbiya’,(dove) shamuwa, (stork) kaza (a hen) etc.
Toron giwa
ba togewa.(p.164)
Jemage kasa ya dibi
Sandar abokin biri
Jiya na ga ta leka sama (p.165)
Meaning:
The company of an elephant never surrenders.
(p. 164)
A bat lowers its gaze
A stick that belongs to the monkey’s friend
I saw it looked upwards yesterday (p. 165)
Upon mentioning the names of the three animals (birds to be
specific); giwa (elephant), jemage (bat), and biri (monkey), the famous singer
makes use of symbolism to describe certain qualities relative to those birds
and attributes them to human beings.
Kura da rana zan ban tausai
Daji ya ci mai bidar akuya
Kare haushinka me ta ta damad da sarkin kidi. (p.166)
Meaning:
A hyena looks so pitiful during broad daylight
Bush has deceived the one searching for a goat
O dog, your hatred bothers not the lead singer. (p.166)
Kura (hyena) mentioned above is considered treacherous and the
individual being mocked here by giving him her attribute has been symbolized as
treacherous as well. He looks so pitiful during the daytime but conducts evils
at night.
Jiya naga sandar abokin biri. (p.167)
Jaki ya gaza da kaya. (p.168)
Wawan gabas da ya shiga watsi da ‘yan dokuna,
Meaning:
Yesterday I saw the stick of a monkey’s friend.
(p. 167)
Donkey failed to carry the load. (p. 168)
The dull of the west has begun sharing little horses,
Moreover, as the singer is well known for his linguistic wisdom and
brevity he symbolizes someone and attributes certain and peculiar qualities
that are known to the donkey as being unable to carry his loads which he refers
to as his subjects. It looks like he compares and mocks this person with his
king whom he describes above as brave, courageous and agile.
Da taguwar ruwa ta hisge shi sai maliya. (p.169)
Jama’a wagga rakumi da akala
Mai hankalin raguna
Aibin bakin macji.
(p.170)
Meaning:
But when a wave gripped him he was plunged into
the ocean. (p. 169)
O people, who have seen camel and its rope
The one with Rams’ mind, thoughts
An effect of a snake’s mouth(p.170).
The singer mentions the names of three animals in the above lines
where in such instances he symbolizes someone by mocking him with an attribute
of an animal; rago (ram) referring to him as very low and insane in his
thinking.
Sa’du Faru a famous Hausa singer showcases his talent in the use of
symbolism in most of his songs (if not all) to portray certain qualities which
are unique to some animals but attribute them to human beings.
Conclusion
Symbolism is being used in songs and even novels to portray and
attribute some qualities to individuals. At times, this is done by giving
certain names of animals known for their brevity; to show their strength, and weak
animals to indicate their laziness. And sometimes, the mention of some animals
whose qualities are attributed to human beings is to show how generous those
individuals are. Sa’idu Faru, in the above lines, makes use of such names of
animals whose attributes he gives to the leader(s) he is praising or flattering
and some individuals he is mocking to either symbolize how good, brave, generous
they are or how weak, mean, cunning, treacherous, or lazy they seem to be.
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