Relevant bibliographies by topics / Hatsa (African people)

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Academic literature on the topic 'Hatsa (African people)'

Author: Grafiati
Published: 4 June 2021
Last updated: 25 January 2023

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Journal articles on the topic "Hatsa (African people)"

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Akhtar Gul, Muhammad Ghulam Shabeer, Rija Ahmad Abbasi, and Abdul Wahab Khan. "Africa’s Poverty and Famines: Developmental Projects of China on Africa." PERENNIAL JOURNAL OF HISTORY 3, no. 1 (June 25, 2022): 165–94. http://dx.doi.org/10.52700/pjh.v3i1.109.

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Poverty exists without any face; it is a multifaceted and complex phenomenon. Poverty and famines existed before human civilization and culture. Human culture existed 0.07 million years ago, and civilization began 6000 years ago. In a modern civilized society, ‘first famine in human history occurred in 1708 B.C. From 1708 BC to 1878 AD, 350 famines occurred in various spheres of the world. The Encyclopedia Britannica listed 31 main famines from prehistoric to the 1960s. The sub-continent has also faced eleven severe famines from 1769-70 to 1943, and about 40.9 million people have died due to these famines. Similarly, more than 2 billion people live below the poverty line. Besides, China left 800 million people due to ‘Open Door Policy’. Now she is changing the world's shape through BRI. Africa is a complex and perplexing region of the world. Because, Africa is facing all the root problems of the world, i.e., poverty, massive unemployment and income inequality, mono-culture political economy, border disputes, intra-state wars, and ethnic and lingual clashes. In the land of Africa, the first famine was recorded 2273 years ago in Ethiopia’. About 2,582 languages[i] and 1,382 dialects are found on the African continent. From 1945 to 1999, humanity faced 25 interstate wars, most of which occurred in Africa. Therefore, 127 civil wars happened among 73 states in the same era, and 16.2 million people died. The Export and Import Bank of China will spend 1US$ trillion on the African continent in 2025. [i] Language which is speaking in Africa, Arabic (170 million) English (130 million), Swahili (100), French (115), Berber (50), Hausa (50), Portuguese (20) and Spanish (10) (Spolsky, 2018)
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Kane, Ousmane. "Shari‘ah on Trial." American Journal of Islam and Society 35, no. 1 (January 1, 2018): 99–102. http://dx.doi.org/10.35632/ajis.v35i1.814.

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At the turn of the nineteenth century, a movement of religious reform andstate building took place in present-day northern Nigeria, culminating withthe establishment of the Sokoto Caliphate. This movement was as central toWest African history as was the 1789 French revolution to European history.Its leader, the Muslim scholar Uthman Dan Fodio (d. 1817), deservesrecognition as a towering figure of nineteenth-century African Islam. DanFodio’s community (jamā‘a), which included many scholars, toppled thepreexisting Hausa kingdoms, replacing them with emirates ruled by Fulanileaders who all paid allegiance to the Caliph based in Sokoto. At its zenith,the Caliphate, which became the most powerful economic and political entityof West Africa in the nineteenth century, linked over thirty differentemirates and over ten million people ...
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Ibbi, Andrew Ali. "Subtitling in the Nigerian Film Industry, Informative or Misleading?" CINEJ Cinema Journal 4, no. 1 (July 13, 2015): 47–61. http://dx.doi.org/10.5195/cinej.2014.100.

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Subtitles are captions displayed at the bottom of a cinema or television screen that translate or transcribe the dialogue or narrative. Nigeria and indeed Africa should be a major beneficiary of the subtitles considering the number of ethnic groups in the continent. The emergence of different film industries in countries around Africa has helped in showcasing Africa to the international community. Hence, subtitles came in handy, considering the fact that most viewers cannot understand the language with which the movies were produced. This paper explores the battle for meaning by English subtitles to movies produced in African languages especially the Nigerian film industry. The paper will look at the Hermaneutic Theory of Mass Communication to buttress the relevance of deriving meaning out of movie subtitles. The Hausa and the Yoruba film industries are the subjects of this study because of the large viewership they enjoy by people even outside Nigeria. The research came up as a result of the persistent errors which I have noticed while watching Yoruba and Hausa films with subtitles. Subtitles convey a summary of the dialogues taking place in a movie. Viewers who cannot understand the language used for the dialogue rely on the subtitles to make meaning out of the movie. If they are unable to make meaning out of the subtitles because of some inadequacies as a result of carelessness in the process of production, the aim of having the subtitles is defeated.
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Umar, Muhammad Arabi. "The Impact of Cultural Imperialism on the Hausa Culture." South Asian Research Journal of Arts, Language and Literature 4, no. 4 (October 26, 2022): 138–43. http://dx.doi.org/10.36346/sarjall.2022.v04i04.003.

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Imperialism is substantially a global, historical, cultural, economic, and political phenomenon. In Africa, how European imperialism has affected people continues to be subjected to debate with varying viewpoints. However, most of the literature on imperialism places greater emphasis on its political and economic dimensions, with passing discussion on its cultural aspect. This study intends to examine the impact of cultural imperialism on the Hausa people. Over the years, from pre-colonial through the colonial and post-colonial periods, Hausa cultures have been subjected to different changes due to different factors, imperialism included. Using primary and secondary sources, this study shows that the major areas of Hausa culture mostly affected by British cultural imperialism include language, culinary habits, attire, traditional sports, lifestyles, and festivities. Given the complexity of the current scholarly debate on the topic, a compilation of multiple viewpoints would be useful. In addition, the linked concepts, such as cultural imperialism and the concept of culture will be examined in depth.
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Atuwo, Abdulbasir Ahmad, and Dano Balarabe Bunza. "Seeing is believing: Identifying A True Hausa Man." East African Scholars Journal of Education, Humanities and Literature 5, no. 3 (March 22, 2022): 87–92. http://dx.doi.org/10.36349/easjehl.2022.v05i03.004.

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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.
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Tembo, Nick Mdika. "Ethnic Conflict and the Politics of Greed Rethinking Chimamanda Adichie's." Matatu 40, no. 1 (December 1, 2012): 173–89. http://dx.doi.org/10.1163/18757421-040001011.

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The African continent today is laced with some of the most intractable conflicts, most of them based on ethnic nationalism. More often than not, this has led to poor governance, unequal distribution of resources, state collapse, high attrition of human resources, economic decline, and inter-ethnic clashes. This essay seeks to examine Chimamanda Ngozi Adichie's through the lens of ethnic conflict. It begins by tracing the history and manifestations of ethnic stereotypes and ethnic cleavage in African imaginaries. The essay then argues that group loyalty in Nigeria led to the creation of 'biafranization' or 'fear of the Igbo factor' in the Hausa–Fulani and the various other ethnic groups that sympathized with them; a fear that crystallized into a thirty-month state-sponsored bulwark campaign aimed at finding a 'final solution' to a 'problem population'. Finally, the essay contends that Adichie's anatomizes the impact of ethnic cleavage on the civilian Igbo population during the Nigeria–Biafra civil war. Adichie, I argue, participates in an ongoing re-invention of how Africans can extinguish the psychology of fear that they are endangered species when they live side by side with people who do not belong to their 'tribe'.
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Ayonrinde, Oyedeji, Oye Gureje, and Rahmaan Lawal. "Psychiatric research in Nigeria: Bridging tradition and modernisation." British Journal of Psychiatry 184, no. 6 (June 2004): 536–38. http://dx.doi.org/10.1192/bjp.184.6.536.

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Nigeria is a large West African country, more than 900 000 km2 in area–nearly four times the size of the UK. Despite having a population of about 117 million people, 42% of whom live in cities, Nigeria has about half the population density of the UK. About a sixth of all Africans are Nigerian. The country has a diverse ethnic mix, with over 200 spoken languages, of which three (Yoruba, Hausa and Ibo) are spoken by about 60% of the population. The official language of government and educational instruction is English. There is a federal system of government and 36 states. Religious practice has a major role in Nigeria's culture; of the two main religions, Islam predominates in the northern part of the country and Christianity in the south. A large proportion of the population still embraces traditional religions exclusively, or interwoven with either Islam or Christianity.
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Nana Aichatou, Aboubakar. "Hausa Proverbs as a Dynamic Mode of Discourse between Tradition and Modernity." Noble International Journal of Social Sciences Research, no. 66 (February 2, 2021): 99–105. http://dx.doi.org/10.51550/nijssr.66.99.105.

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Proverbs are very common and employed in African societies, especially in Hausa. They arise in the midst of conversation. They are used for many purposes, in numerous circumstances and ways that, in many African societies, effective speech and social success depend on a good command of proverbs Usman et al. (2013). As such they held a very important place in traditional societies; dynamic mode of discourse, proverbs is also used as a major vehicle of transmission from generation to generation as people could not read and write. But, learning colonial languages (French, English, Portuguese) imposes to new generation the acquisition of new communicative competence. Consequently, new generation has no good command of their native language let alone proverbs whereas modern society is characterized by quick communication which gives no more room to proverbs. There have been many studies on topics related to the use, role, form, characteristic and functions of Hausa proverbs. To the best knowledge of the researcher no study was conducted regarding Hausa proverbs in traditional vis-à-vis modern society. That is what the paper tries to investigate in an attempt of filling up the gap. Participants were chosen through random sampling method while unstructured interview and surreptitious observation were used to collect data. Both qualitative and quantitative methods were used to analyse data. Analysis reveals that Hausa new generation is no more competent in their language in that they code switch, code mix or even borrow when communicating let alone use of proverbs. Still in use in traditional societies, proverbs are drastically threatened to falling in disuse in modern societies.
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Brenner, Louis, and Murray Last. "The role of language in West African Islam." Africa 55, no. 4 (October 1985): 432–46. http://dx.doi.org/10.2307/1160176.

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Opening Paragraph‘A translation of the meaning of the Holy Koran into the Hausa language’ – this is the careful wording of the title of the work sponsored by the Jama'atu Nasril Islam (whose President is the Sultan of Sokoto) and signed by Abubakar Mahmoud Gummi, the chairman of its executive committee and former Grand Khadi (Gummi, 1980). It is, in short, as official a Muslim publication as there can be in Nigeria. The Arab text (set in a standard Beirut naskh typeface) is on the right of the page, the Hausa, in roman script (boko), on the left; yet colleagues say that the Hausa still reads as if it was simply part of an oral, abbreviated tafsiri transcribed for printing. Though it is nowhere labelled as tafsiri, it has some footnotes and a sentence introducing each sura; and it is a truly vernacular translation – that is, it is not as awkward to read as, say, the books translated by Haliru Binji into what one could best describe as ‘malamanci’. Lastly, the printed text originally was circulated in sections – in part, it is said, to assess people's reactions to a Hausa translation of the Holy Koran being sold in the streets of Nigerian cities. It is a measure of the public's acceptance of this work – which is in reality no more than a printed version of the various oral ‘translations’ one can hear every year in public, on the radio or on tape – that not merely has it now appeared as a single volume but that it has already gone into a second edition; indeed, Alhaji Nasiru Kabara has now almost completed the process of producing his own version.
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Adebayo, A. G. "Of Man and Cattle: A Reconsideration of the Traditions of Origin of Pastoral Fulani of Nigeria." History in Africa 18 (1991): 1–21. http://dx.doi.org/10.2307/3172050.

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The fair-skinned people who inhabit the Sudan fringes of west Africa stretching from the Senegal valley to the shores of Lake Chad and who speak the language known as Fulfulde, are known by many names.1 They call themselves Fulbe (singular, Pullo). They are called Fulani by the Hausa of southern Nigeria, and this name has been used for them throughout Nigeria. The British call them Ful, Fulani, or Fula, while the French refer to them as Peul, Peulh, or Poulah. In Senegal the French also inadvertently call them Toucouleur or Tukulor. The Kanuri of northern Nigeria call them Fulata or Felata. In this paper we will adopt the Hausa (or Nigerian) name for the people—Fulani.Accurate censuses are not available on the Fulani in west Africa. A mid-twentieth century estimate puts the total number of Fulani at “over 4 million,” more than half of whom are said to inhabit Nigeria. Another estimate towards the end of 1989 puts the total number of Nigeria's Fulani (nomads only) at over ten million. If both estimates were correct, then the Fulani population in Nigeria alone must have grown 500 per cent in forty years. The dominant factor in this population growth is increased immigration of pastoralists into Nigeria in the wake of the 1968-73 Sahelian drought.
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Dissertations / Theses on the topic "Hatsa (African people)"

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Crittenden, Alyssa Noelani. "Allomaternal care and juvenile foraging among the Hadza implications for the evolution of cooperative breeding in humans /." Diss., [La Jolla] : University of California, San Diego, 2009. http://wwwlib.umi.com/cr/ucsd/fullcit?p3356207.

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Thesis (Ph. D.)--University of California, San Diego, 2009.
Title from first page of PDF file (viewed July 2, 2009). Available via ProQuest Digital Dissertations. Vita. Includes bibliographical references (p. 119-138).
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Maman, Saley. "Contribution à l'étude de l'histoire des Hausa: les Etats tsotsebaki des origines au XIXe siècle." Doctoral thesis, Universite Libre de Bruxelles, 1994. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/212656.

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Robson, Elsbeth. "Gender, space and empowerment in rural Hausaland, northern Nigeria." Thesis, University of Oxford, 2002. http://ora.ox.ac.uk/objects/uuid:e40bc658-dff2-4876-a845-090a2552457a.

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Reducing gender inequalities by enabling women's empowerment is a major focus of the literature and practices of gender and development. The work of this thesis contributes to debates about female empowerment, especially for peasant women in peripheral capitalist economies. The central themes of enquiry are power relations of gender and space in the socio-economic processes in which peasant households and their members are embedded. The focus of investigation is the extent to which commodity exchange outside the household reinforces, or reduces, women's position of power/disempowerment. The central question taken for analysis is whether income earning via trading empowers women, thus reducing their subordination. This hypothesis is widely accepted. Many NGOs (non-governmental organisations) and other development institutions base efforts around the notion that income earning is liberating for women. This hypothesis is investigated for rural Hausa women in Northern Nigeria who are secluded within their homes by the religio-cultural practice of purdah, but who engage in trade, often through the agency of children. The major empirical part of the study develops and applies an original framework for analysis of empowerment that identifies and maps gender divisions of labour and space in the spheres of production, reproduction and circulation in which rural Hausa men and women are embedded. The overall conclusion reached is that gender divisions of work, both inside and outside rural Hausa households, and especially in trade, reflect and sustain the subordination of women and their inferior position relative to men, especially through the control of space. The notion of income earning as universally empowering for women does not hold because rural Hausa women engaged in the market are not significantly empowered by their income earning because of the complex realities of patriarchy whereby women have weak bargaining powers.
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Lo, Sardo Sébastien. "S'identifier, se matérialiser et se penser Hausa: anthropologie des dynamiques urbaines et islamiques au Niger." Doctoral thesis, Universite Libre de Bruxelles, 2010. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210119.

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Cette thèse traite d’une série de dynamiques identitaires qui marquent le pays Hausa nigérien contemporain. Elle est fondée sur trois missions d’enquêtes ethnographiques, conduites au Niger entre janvier 2006 et décembre 2008. La prise en compte de l’extrême mobilité des populations au Niger a également conduit à effectuer un travail de terrain auprès de la communauté nigérienne implantée en Belgique.

Notre approche est une ethnographie attentive aux dynamiques de matérialisation des identités, aux pratiques et aux objets par lesquels les personnes et les communautés qui se revendiquent « hausa » rendent effective une telle affirmation.

Il s’agit également d’interroger, dans leur rapport aux dynamiques de l’identité, les flux migratoires, commerciaux et médiatiques qui traversent les espaces urbains et ruraux du Sahel nigérien.

Notre recherche vise à saisir la dynamique d’hausaisation (expansion de la langue hausa et des pratiques perçues comme hausa) qui marque les paysages identitaires du Niger. Cette dynamique est analysée au travers des stratégies de reconversion identitaire de migrants touaregs, le plus souvent de basse classe, implantés dans les villes de Sud. Elle est également illustrée par le peuplement de l’un des quartiers périphériques de Niamey. Cet espace présente, en effet, la caractéristique d’être pris dans une dynamique d’hausaisation qui soit à la fois bien avancée et relativement récente.

Enfin, ces dynamiques sont analysées par le prisme du « réveil islamique » qui, depuis la fin des années 1970, marque le pays Hausa. Il s’agit notamment de montrer comment ce réveil islamique est fonction de la place occupée par le kasar hausa au sein des géographies globales de l’islam contemporain.


Doctorat en Sciences politiques et sociales
info:eu-repo/semantics/nonPublished

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Books on the topic "Hatsa (African people)"

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The language of the land: Living among the Hadzabe in Africa. New York: St. Martin's Press, 2000.

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Richard, Baalow, and Cox Jon, eds. Hadzabe: By the light of a million fires. Dar es Salaam: Mkuki na Nyota, 2013.

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The Hadza: Hunter-gatherers of Tanzania. Berkeley: University of California Press, 2010.

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Hausa. New York: Rosen Pub. Group, 1996.

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M, Coles Catherine, and Mack Beverly B. 1952-, eds. Hausa women in the twentieth century. Madison, Wis: University of Wisconsin Press, 1991.

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Imoagene, Oshomha. The Hausa and Fulani of northern Nigeria. Ibadan: New-Era Publishers, 1990.

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Being and becoming Hausa: Interdisciplinary perspectives. Leiden: Brill, 2010.

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Onwuejeogwu, M. Angulu. Foundations of Hausa civilization of north-west and north-central Nigeria. Lagos: UTO Publications, 1999.

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Keita, Brigitte. Habitat hausa: Dynamique d'une adaptation culturelle. [Dakar?]: ENDA, 1985.

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Custom and politics in urban Africa: A study of Hausa migrants in Yoruba towns. New York: Routledge, 2003.

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Book chapters on the topic "Hatsa (African people)"

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Cohn, Samuel. "Ethnic Violence." In All Societies Die, 124–27. Cornell University Press, 2021. http://dx.doi.org/10.7591/cornell/9781501755903.003.0036.

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This chapter discusses the economic basis of ethnic hatred and violence. Different nations and different historical periods have different economic issues at stake, and the form of ethnic conflicts is very local specific. Some of the most common forms include hostility to a middle-class minority in a peripheral agrarian nation, which sociologists call a middleman minority; cheap labor minorities in industrial societies, which refers to the African American situation in the present-day United States; and anti-immigration hostilities in industrial societies. Another form is conflict over the control of a corrupt state. Hausa–Yoruba–Ibo conflicts in Nigeria were almost certainly centered on control of the state and control of the petroleum revenues pertaining to the Nigerian state. Finally, there is justification for land seizure. One of the most long-term and enduring conflicts has been between peoples of European extraction and indigenous people in the rest of the world. Nearly all of those conflicts were about land use.
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