The Menagerie of Majesty: Analysing Animal Symbolism in the Hausa Court Songs of Sa’idu Faru

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

Symbolism, as a figure of speech in Literature whether written or spoken, is a situation in which a person, word or object is used to represent another thing. For example, in stories where flowing water can be seen or imagined, this often represents an era of rebirth or recovery. Another different form of symbolism might be depicting growing into older age or the passage of time.

“… 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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