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Relevant bibliographies by topics / Hausa Folklore

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Academic literature on the topic 'Hausa Folklore'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 February 2022

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Journal articles on the topic "Hausa Folklore"

1

Oumarou, Chaibou Elhadji. "Power Relations, Contestation and Identity Construction in Hausa Folklore from Niger Republic: A Case Study of Two Tales*." Advances in Literary Study 08, no. 03 (2020): 133–51. http://dx.doi.org/10.4236/als.2020.83011.

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2

Namadina, M. M., B. S. Aliyu, S. Ibrahim, Y. Mukhtar, R. L. Abbas, A. T. Bako, R. M. Kamal, et al. "Pharmacognostic, elemental and acute toxicity study of Fadogia agrestis root." Bayero Journal of Pure and Applied Sciences 12, no. 2 (February 8, 2021): 1–11. http://dx.doi.org/10.4314/bajopas.v12i2.1.

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An aphrodisiac is a type of food or drink that has the effect of making those who eat or drink it more aroused in a sexual way. Aphrodisiacs can be categorized according to their mode of action into three groups: substances that increase libido (i.e. sexual arousal), substances that increase sexual potency (i.e. effectiveness of erection) and substances that increase sexual pleasure. Fadogia agrestis (Schweing. Ex. Hiern), Rubiacea (Hausa: Bakin gagai; English name: Black aphrodisiac) is an erect shrub 1-3 feets high. Fadogia agrestis is a medicinal plant widely used for its reported antibacterial and aphrodisiac activities. The aim of this work is to carry out pharmacognostic standardization and safety profile on Fadogia agrestis root. Chemomicroscopic, physicochemical, elemental, phytochemical and acute toxicity studies were carried out using standard methods. The results obtained also provided scientific basis for the use of in folklore medicine. Chemomicroscopic characters present include; cellulosecell wall, lignified cell wall, tannins, starch, calcium oxalate and cutin. The physicochemical parameters evaluated include: moisture content (7.0%), total ash (10.5%), water soluble ash (4.1%), acid insoluble ash (8.33%), ethanol extract (15.0%), and water extractive value (12.0%). The quantitative phytochemical analysis showed that alkaloids (84.0 mg/g) was the highest phytochemical detected in the stem bark while the lowest was saponins (4.0 mg/g).LD50 of both extracts was above 5000 mg/kg and did not cause mortality in all the tested rats. The results of this investigation may be useful for deriving doses that are safe for human consumption of F. agrestis root.

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3

Liman, Abubakar Aliyu. "Memorializing a Legendary Figure: Bajajidda the Prince of Bagdad in Hausa Land." Afrika Focus 32, no. 1 (September 5, 2019). http://dx.doi.org/10.21825/af.v32i1.11787.

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This paper examines the various ways in which the Bayajidda legend is memorialized. In its current manifestations, the legend can be seen as an important agency for the remembrance of the past in the context of rapid socio-historical change in Africa, under the influence of modernity, technology and globalization. The analysis begins by highlighting the interface between folklore and history in everyday cultural practices in postcolonial northern Nigeria. The signposts that give a coherent structure to the paper include the chronicles of the Bayajidda legend, the essential oral version circulating in its different forms in Hausa society. Over the years, reference to the legend of Bayajidda has always been made through the use of different modes of cultural expression such as song, dramatic performance, film and other forms of narration. This range has served the political and ideological interests of the dominant power elite who are consistently alluding to the Bayajidda legend. The survival of the essential oral narrative therefore depends solely on a strategy of alluding to the legend in its various guises, including the form of museum artifacts, drama, films and musical songs. However, the paper explores each of the specific historical periods from the pre-colonial down to the colonial and postcolonial epochs with a view to highlighting how specific forms of the legend are deployed by hegemonic structures for the purposes of legitimation. KEYWORDS: BAYAJIDDA, LEGEND, HISTORY, HAUSA KINGDOM, MEMORIALIZATION, RECREATION

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4

Sheik, Ayub. "Decolonisation and the African Dilemma Tale: A Feast of African Superheroes, Magicians and Beautiful Princesses." Southern African Journal for Folklore Studies 30, no. 1 (March 15, 2021). http://dx.doi.org/10.25159/1016-8427/7701.

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The African consciousness has been wholly subsumed by Western ideology and resurfaces only in misrecognition and habitual disavowal. Valorising everything European, a history of haplessly succumbing to the seductions of Western rationality and perspectives has led to the denial and erasure of self and culture. In its place, the morbid African has been birthed, confronting his othering in self-defeating acquiescence and accepting his servile status as natural and ordained. Indeed, there is no ready panacea for centuries of exploitation and domination. This article suggests that one way to counter these ideological formations is to provide pathways to recognise the self. There can be no better way of doing this than to rekindle the myth, folklore and aphorisms long extinguished on the altar of Western education. Consequently, this study explores African dilemma tales as counter hegemonic narratives that may shape our consciousness, remind us of cultural wisdom effaced by colonial authority, and afford us the opportunity to celebrate our own African superheroes, magicians and extraordinarily beautiful princesses. The tales are drawn from the Ovimbundu from Angola, the Bura in Nigeria, the Bete of the Ivory Coast, the Vai and Hausa from Liberia, the Mano and Gio from Liberia, the Krachi from Togo and the Mossi of the Upper Volta, with an intertextual reference to other tribes on the continent. Using the lens of postcolonialism (eclectically drawn from Looma, Wiredu, Said, Heleta, Fanon and Ng?g? wa Thiong’o, amongst others), this article enthuses over African dilemma tales and motivates a trenchant case for its transformational and pedagogical value in our curriculum.

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Books on the topic "Hausa Folklore"

1

Bepo, Adebisi. Nigerian folkloric stories for second language learners of Hausa, Igbo, Yoruba. Abeokuta, Nigeria: Goad Educational Publishers, 1996.

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2

Ahmad, Said Babura. Narrator as interpreter: Stability and variation in Hausa tales. Köln: R. Köppe, 1997.

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3

Hausaland tales from the Nigerian marketplace / by Gavin McIntosh. North Haven, Conn: Linnet Books, 2002.

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4

Kano, Aminu. Hikayoyin kaifafa zukata. Kano: Benchmark Publishers Ltd., 2003.

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5

Hassan, Salah M. Art and Islamic literacy among the Hausa of northern Nigeria. Lewiston, N.Y: E. Mellen Press, 1992.

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6

Narrator as interpreter: Stability and variation in Hausa tales. Ibadan, Nigeria: Spectrum Books, 2002.

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7

Larungu, Rute. Myths and legends from Ghana for African-American cultures. Mogadore, OH: Telcraft Books, 1992.

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8

Zakari, Sidi. Sagalo: Le maître des arènes : hommage. Niamey, Niger: N.I.N. (Les éditions de la nouvelle imprimerie du Niger), 2005.

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9

African discourse in Islam, oral traditions, and performance. New York: Routledge, 2010.

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10

Conference on Literature in Northern Nigeria (3rd 2005 Kano, Nigeria). Writing, performance and literature in Northern Nigeria: Proceedings of the 3rd conference on literature in Northern Nigeria. Edited by Ahmad Saʼidu B, Bhadmus Muhammed O, and Conference on literature in Northern Nigeria (3rd : 2005 : Kano, Nigeria). Kano, Nigeria: Dept. of English and French, Bayero University, 2006.

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