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Journal articles on the topic 'Hausa literature'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 August 2024

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1

Schuh, Russell G., and Lawan D. Yalwa. "Hausa." Journal of the International Phonetic Association 23, no. 2 (December 1993): 77–82. http://dx.doi.org/10.1017/s0025100300004886.

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The following description of Hausa is based on the variety of the language spoken in Kano, Nigeria. The sample text is transcribed from a recording of a male native of Kano in his late 30's. This variety of Hausa is considered “standard”. Though Kano is a large urban center with some internal variation in speech, the sound inventory is relatively homogeneous within the city and surrounding area. Kano Hausa is the variety most commonly heard on national and regional radio and television broadcasts in Nigeria as well as most international broadcasting, such as the BBC, Deutsche Welle, Radio Moscow, and Voice of America. Kano Hausa is therefore familiar throughout the Hausa speaking areas of Nigeria as well as Hausa speaking communities in Niger, Ghana, and other areas outside northern Nigeria. Hausa has a standard orthography, in use since the 1930's and also based on the Kano variety. It is familiar to all Hausa speakers literate in the Romanized orthography. (Many Hausas are also literate in Arabic orthography, a variety of which has been used to write Hausa, probably for several centuries. The Arabic orthography for Hausa is less standardized than the Roman orthography and has little formally published literature.)

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2

Y., Abbas,, and Kabir, J. "Unveiling Unspoken: Exploring Queer Dynamics In The 21st Century Hausa Prose Literature." Tasambo Journal of Language, Literature, and Culture 3, no. 01 (February 15, 2024): 77–85. http://dx.doi.org/10.36349/tjllc.2024.v03i01.009.

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This research meticulously examines queer elements within a carefully selected Hausa novel. The paper aims to identify queerness in selected Hausa novels and to unravel the intentions of authors. As Hausa literature becomes a space for cultural exploration, this article contributes to the discourse on queer representations. Employing queer theory, the study combines systematic textual analysis and insightful author interviews to explore the portrayal of queer elements within the specific subset of Hausa prose. Findings from this exploration reveal deliberate navigation by Hausa novelists through societal norms, illustrating a subtle yet impactful inclusion of queer elements. For instance, the literature often offers nuanced perspectives on identity, love, and societal expectations, subtly challenging prevailing norms. This nuanced incorporation not only stimulates readers' emotions but also potentially enhances the marketability of these novels. Many interviewed authors express scepticism about promoting non-normative sexual orientations, drawing attention to the cautious dance between cultural authenticities and evolving societal expectations. This scepticism often stems from concerns about the reception of such elements within the Hausa literary landscape. However, these reservations also underline a recognition that unconventional experiences find resonance within a limited yet significant portion of Hausa society.

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3

Aliyu, Sani A. "Muslim Hausa Women Sing: Hausa Popular Song (review)." Research in African Literatures 37, no. 2 (2006): 196–98. http://dx.doi.org/10.1353/ral.2006.0036.

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Sani, Abu-Ubaida, and Adamu Rabi’u Bakura. "Humanities and the Challenges of the 21st Century Internet Community: Hausa Studies in Struggle." Cross-Currents: An International Peer-Reviewed Journal on Humanities & Social Sciences 9, no. 10 (October 29, 2023): 224–31. http://dx.doi.org/10.36344/ccijhss.2023.v09i10.004.

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This research aims to identify and analyze the inadequacies and shortcomings within both active and inactive Hausa websites and blogs. The employed research methodologies included interviews, involving direct contact with operators of Hausa internet media to gather pertinent information. Simultaneously, a direct analysis of internet content was conducted to extract information at its source. The study revealed primary shortcomings associated with Hausa internet platforms, namely (i) cultural insensitivity, (ii) orthographic errors, and (iii) subpar information quality. These challenges are identified as stemming from various factors, including the limited involvement of language, literature, and Hausa cultural experts in managing internet platforms, as well as inadequate support, among other issues. In conclusion, the study proposes recommendations to enhance the presence of Hausa within the online sphere, emphasizing the necessity for the active engagement of experts in language, literature, and Hausa culture within the internet domain to ensure its success.

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5

RABIU, RIDWAN AKINKUNMI. "HANDSHAKE ACROSS THE NIGER: A STUDY OF LINGUISTIC OUTCOME IN YORÙBÁ-HAUSA CONTACT." Zamfara International Journal of Humanities 2, no. 01 (June 30, 2023): 209–20. http://dx.doi.org/10.36349/zamijoh.2023.v02i01.015.

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This paper examined the relationship between the Yoruba people of South-western Nigeria and the Hausa people of Northern Nigeria within the scope of linguistics. The objective of this paper is to analyze the relationship that exists between these two tribes using linguistic evidence which include analysis of Yoruba borrowed words from Hausa language and Hausa related Yoruba proverbs and proverbial expressions. This work is descriptive in nature and data were gathered from existing literature and from ideal native speakers of Yoruba language with the aid of selected Hausa language helpers. The research findings revealed that Yoruba borrowed words from Hausa language can be classified into two classes which are Alternative borrowing and Non-alternative borrowing. It also discovered that Hausa related Yoruba proverbs and proverbial expressions can be classified to Derogatory Hausa related proverbs which show some form of hate speech and Non-derogatory Hausa related Yoruba proverbs.

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6

M.A., Umar,, and Muhammad, I. "Sorting Fact from Fiction: A Critical Review and Revision of Hausa Minimal Pairs in Phonological Literature." Tasambo Journal of Language, Literature, and Culture 3, no. 01 (February 15, 2024): 144–52. http://dx.doi.org/10.36349/tjllc.2024.v03i01.016.

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This research addresses the issues surrounding Hausa minimal pairs, aiming to separate fact from fiction in existing literature and provide a solid foundation for phonological analysis. By consulting trustworthy dictionaries and engaging with native speakers, we validate and refine our analysis of minimal pairs. Our study identifies and analyzes valid minimal pairs, highlighting the fundamental phonemes and their impact on meaning. We also eliminate inaccurate pairs and explore expanded minimal sets and suprasegmental pairs to further enrich our understanding of sound and tone in Hausa. Our findings contribute to a better understanding of the interplay between phonemes and meaning in the Hausa language. In light of our research, we propose a corrected table of Hausa minimal pairs, addressing inaccuracies and inconsistencies found in previous studies. We also emphasize the need for meticulous analysis and careful interpretation when identifying and interpreting minimal pairs, as ambiguities may arise. This calls for collaboration with experts and transparent documentation of revisions to ensure uncompromising accuracy. The dissemination of reliable examples of minimal pairs is crucial for their proper use in research, education, and technological applications. We advocate for the promotion of these examples and the awareness of their importance in understanding the sound patterns and internal structure of the Hausa language.

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7

Fahrar, V. K. Tarikhu, and J. C. Moughtin. "Hausa Architecture." African Arts 19, no. 2 (February 1986): 86. http://dx.doi.org/10.2307/3336336.

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8

Alidou, Ousseina. "Gender, Narrative Space, and Modern Hausa Literature." Research in African Literatures 33, no. 2 (June 2002): 137–53. http://dx.doi.org/10.2979/ral.2002.33.2.137.

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9

Alidou, Ousseina. "Gender, Narrative Space, and Modern Hausa Literature." Research in African Literatures 33, no. 2 (2002): 137–53. http://dx.doi.org/10.1353/ral.2002.0042.

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10

Perani, Judith. "Hausa Calabash Decoration." African Arts 19, no. 3 (May 1986): 45. http://dx.doi.org/10.2307/3336411.

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11

Zając, Patryk. "Functions of Hausa Proverbs in Political Discourse." Hemispheres.Studies on Cultures and Societies 36 (2021): 35–55. http://dx.doi.org/10.60018/hemi.dnbo7426.

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Karìn màganā̀ is a form of traditional cultural expression which has the status of a genre in Hausa oral literature. It is equivalent to a proverb. This paper presents examples of Hausa proverb usage in political discourse. The data were extracted from press articles published during the period of the Nigerian general election (February 2019). The research focuses on analysing discursive features of karìn màganā̀ and aspects of its contextual understanding and translation. In contemporary Hausa discourses proverbs perform textual and pragmatic functions. Each function in which a proverb is used changes its interpretation (representational meaning).

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12

Ardo, Adam Muhammad, Adamu Abubakar Muhammad, and Yakubu Zulaihat Muhammed. "Islamic Perspectives on Girl Child Education: A Lesson to Nigerian Hausa Communities." JENTIK : Jurnal Pendidikan Teknologi Informasi dan Komunikasi 3, no. 1 (June 30, 2024): 33–44. http://dx.doi.org/10.58723/jentik.v3i1.269.

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The purpose of this essay is to examine the Islamic viewpoint on female child education in Hausa communities in Nigeria and to talk about the significance of female education from a religious perspective. Additionally, it will look at how Nigerian Hausa communities approach the matter, emphasizing the obstacles girls face in their pursuit of an education as well as the attitudes and beliefs that shape educational procedures. Data was gathered via in-depth reviews of the pertinent literature and conversations with religious leaders, academics, and Hausa community members in order to examine Islamic viewpoints on the education of girls. The study's conclusions showed that Islam views education as a basic human right for all people. It also emphasized the importance of Hausa mothers in educating their daughters and the need for a deeper comprehension of the role that religion plays in promoting girls' educational success. The findings offers the Hausa communities a number of recommendations, such as raising female literacy and educational attainment in Nigerian Hausa communities and promoting the role of mothers in the education of their daughters. Policymakers and practitioners may find the current research helpful in raising awareness of the value of education for girls in Nigeria and around the world.

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13

Reisman, Karl. "Darktongues:Fulfulde and Hausa inFinnegans Wake." Journal of Modern Literature 31, no. 2 (January 2008): 79–103. http://dx.doi.org/10.2979/jml.2008.31.2.79.

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14

Tahir, Muhammad Rabiu. "Identifying the Six Pillars of the Character Counts Inherent in the Hausa Folktales." East African Scholars Journal of Education, Humanities and Literature 5, no. 9 (September 28, 2022): 185–90. http://dx.doi.org/10.36349/easjehl.2022.v05i09.003.

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The goal of this study is to fill in the knowledge gap regarding the character development found in Hausa literature, especially in Hausa folktales. This study must inevitably rely on primary and secondary sources drawn from (a) fieldwork story collections generated through interviews with storytellers in Kaduna State's Zaria Local Government Area and (b) published works, including Usman (2018), Yahaya (1974), and Josephson Institute of Ethics (2015). There are so many moral lessons that could be derived from Hausa folk tales. This paper has identified the six pillars of the character count inherent in the Hausa folktales. It also explains how folktales in our schools could help uphold core ethical values and instil the six pillars of character count in our students. The Hausa folktales The Dove and the Bush Bird, The Water of Cure, The Mother of the Little Rats, Nababa- Duka's Two Wives, Jealousy, and Animal Kingdom and the Small Ant all contain elements that represent the six pillars of character count: trustworthiness, respect, responsibility, fairness, caring, and citizenship, respectively. It is suggested that the government should make the teaching of our indigenous languages compulsory so that this aspect of the literary genre that has been integrated into the curriculum could be taught so that the students could learn and appreciate all the six pillars of the Character Counts embedded in the Hausa folktales.

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15

Yanco, Jennifer J., and Mustapha Hashim Kurfi. "The Role of ʿAjamī in Hausa Literary Production." Islamic Africa 14, no. 2 (October 26, 2023): 162–77. http://dx.doi.org/10.1163/21540993-20230004.

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Abstract Islamic education and literacy were present in Hausaland long before the jihad of Usman ɗan Fodio, which culminated in the establishment of the Sokoto Caliphate in 1804. While ʿAjamī made its way into Hausaland with the spread of Islam, its use today is not limited to sacred or religious texts. In fact, it serves as a medium for the diffusion of information through newspapers, personal correspondence, political and advertising signage, poetry, and even currency notes. At the same time, the Islamic values that inform Hausa culture are an integral aspect of these materials. Over time, Hausa scholars adapted the Warsh-based Arabic script to the particularities of the Hausa language, resulting in Hausa ʿAjamī’s enriched inventory of characters and diacritics. The ʿAjamī tradition remains strong and widespread, as shown in our collection of 20 manuscripts, most from the 20th century, that highlight a range of personal qualities valued by the Hausa people.

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16

Aliyu, Sani Abba. "BOOK REVIEW:Beverly B. Mack. MUSLIM HAUSA WOMEN SING: HAUSA POPULAR SONG. Bloomington: Indiana UP, 2004." Research in African Literatures 37, no. 2 (June 2006): 196–98. http://dx.doi.org/10.2979/ral.2006.37.2.196.

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17

Tae-Sang, Jang. "A Poetic Structure in Hausa Proverbs." Research in African Literatures 30, no. 1 (March 1999): 83–115. http://dx.doi.org/10.2979/ral.1999.30.1.83.

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18

Afolayan, Gbenga Emmanuel. "Hausa-Fulani women's movement and womanhood." Agenda 33, no. 2 (April 3, 2019): 52–60. http://dx.doi.org/10.1080/10130950.2019.1609786.

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19

Jang, Tae-Sang. "A Poetic Structure in Hausa Proverbs." Research in African Literatures 30, no. 1 (1999): 83–115. http://dx.doi.org/10.1353/ral.2005.0101.

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20

Wolff, Norma H. "A Hausa Aluminum Spoon Industry." African Arts 19, no. 3 (May 1986): 40. http://dx.doi.org/10.2307/3336410.

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21

Abu Sabe, Bashir. "Migration In African Literature: A Study From Selected Hausa Novels." Bulletin of The Faculty of Languages & Translation 20, no. 2 (January 1, 2021): 23–37. http://dx.doi.org/10.21608/bflt.2021.162114.

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22

Lyakhovich, Anastasia V. "Experiments in Hausa Literature: an Example of Dan Fulani’s Fiction." Vestnik of Saint Petersburg University. Asian and African Studies 8, no. 4 (2016): 82–89. http://dx.doi.org/10.21638/11701/spbu13.2016.409.

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23

Ahmad, Sa'idu Babura. "From Orality to Mass Media: Hausa Literature in Northern Nigeria." Matatu 31-32, no. 1 (August 1, 2005): 219–32. http://dx.doi.org/10.1163/18757421-031032016.

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24

Brigaglia, Andrea. "Tarbiya and Gnosis in Hausa Islamic Verse: Al-Ṣābūn al-Muṭahhir by Muḥammad Balarabe of Shellen (Adamawa, Nigeria)." Die Welt des Islams 58, no. 3 (August 28, 2018): 272–325. http://dx.doi.org/10.1163/15700607-00583p02.

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Abstract This paper contains a transliteration in Latin script, an English translation and an analysis of Al-Ṣābūn al-Muṭahhir (“The Cleansing Soap”), a poem on tarbiya (spiritual training) and ma‘rifa (gnosis) originally written in the Hausa language using Arabic script by Muḥammad Balarabe (d. 1967) of Shellen, in Adamawa, Nigeria. Balarabe was a Sufi of the Tijāniyya order affiliated to the Jamā‘at al-fayḍa of the Senegalese Ibrāhīm Niasse (d. 1975). In style and content, Balarabe’s poem serves as a corrective to some of the observations on Hausa Sufi poetry made by Mervyn Hiskett in his classic 1975 monograph. Drawing attention to the philosophical background of the poem (a dense web of doctrines that integrates Akbarī Sufism and Aš‘arī theology), the paper also suggests that some of the generalizations made by Hiskett in a 1980 article on the Hausa literature produced by the Jamā‘at al-fayḍa are in need of revision.1

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25

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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26

Furniss, Graham. "Documenting Kano ‘Market’ Literature." Africa Bibliography 1998 (March 2000): vii—xxiii. http://dx.doi.org/10.1017/s0266673100006565.

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From the earliest period of the production of printed Roman script books in the north of Nigeria, a primary concern was the economics of book production. The conundrum was how to break out of the ‘chicken and egg situation’ whereby it was not possible to ‘create’ a reading public unless there were sufficient, affordable, and readable books that a potential reader would want to read; on the other hand, without an existing commercial market for books, how could any publisher continue to publish? (East 1943). The main government-funded agency, the Northern Region Literature Agency (NORLA), that undertook the publication of the overwhelming majority of Hausa language books in the 1950s (Skinner 1970), was forced to close when its losses became unsustainable.

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27

Ojaide, Tanure, and Graham Furniss. "Poetry, Prose and Popular Culture in Hausa." World Literature Today 71, no. 3 (1997): 637. http://dx.doi.org/10.2307/40152980.

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28

Umaru, N. A., M. M. Bello, and Adekoyejo Babatunde Jolaoso. "Review of selected features of hausa vernacular architecture, case study of Dakali and Zaure in Jos, Plateau State, Nigeria." ARTEKS : Jurnal Teknik Arsitektur 7, no. 3 (December 30, 2022): 423–34. http://dx.doi.org/10.30822/arteks.v7i3.1966.

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Hausa Vernacular architecture is informed and shaped by cultural and religious values, wherein, Dakali and Zaure are unique features that plays a pivotal role. Cities are metaphorically described as historically solidified environment in time and in space. Thus, depicting physical, archival and artefacts of the past and present, from which it develops the future of human civilization and cultures set in a time series continuum. Hausa vernacular architecture is gradually getting evolved through modern trends by renewing, re-ordering and replacement of these features. Therefore, there is the need for studies to be carried out extensively on or before adaptation, adoption and implementation of evolving trends, in order to conserve and preserve the Hausa man’s cultural and religious values in their architecture. The paper seeks to draw attention towards the preservation and conservation of indigenous heritages through vernacular architecture, especially with the examples from the characters of Hausa architecture, without arguing for a complete reversal to the past life styles, value and techniques that would neither be out-of-place with emerging trends and acceptability of modern technology nor be balkanized. Information was essentially extracted from relevant literature on the subject matter; adopts purposive sampling and content analysis method in the selection of study area and sample size; as well as, in the extraction of features of Hausa vernacular architecture respectively. This was complimented with field survey in the form of interviews, observation and case study. Results therefrom were discussed and descriptively presented. Findings revealed that, the identified features have remained prominent and continued to perform their expected functions. The paper conclude by underscoring the need to stimulate awareness, rejuvenate and regenerate the Hausa/Fulani vernacular architecture and cultural-heritage perceptibility through creative and integrative use of architectural designs and planning concepts and skills that will be sensitive to the rebirth of cultural symbols, relics, configurations, ornamentations as symbolic expressions depicting history, branding and conveying one message or the other, about the inhabitants for better understanding and conservation of fun-memories of the cultural/traditional values and heritages.

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29

ALIDOU, O. "A "Cinderella" Tale in the Hausa Muslim Women's Imagination." Comparative Literature 54, no. 3 (January 1, 2002): 242–55. http://dx.doi.org/10.1215/-54-3-242.

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30

Sullivan, Joanna. "From Poetry To Prose: The Modern Hausa Novel." Comparative Literature Studies 46, no. 2 (January 1, 2009): 311–37. http://dx.doi.org/10.2307/complitstudies.46.2.0311.

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31

Joanna Sullivan. "From Poetry to Prose: The Modern Hausa Novel." Comparative Literature Studies 46, no. 2 (2009): 311–37. http://dx.doi.org/10.1353/cls.0.0083.

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32

ALQAHTANI, MUFLEH, and Rebecca Musa. "Vowel Epenthesis in Arabic Loanwords in Hausa." International Journal of Linguistics 7, no. 2 (April 24, 2015): 62. http://dx.doi.org/10.5296/ijl.v7i2.6442.

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<p>Vowel epenthesis is discussed in this paper as a phonological process utilized to avoid codas in Arabic loanwords in Hausa language in light of Optimality Theory (OT), as an analytical framework, even though this language permits codas in heavy syllables of the form CVC (Caron, 2011). This process results in having disyllabic, trisyllabic, or qadri-syllabic words (words with four syllables) depending on the forms of Arabic loanwords as well as mono-syllabic words with final bi-consonant clusters. This study primarily relies on extant literature including theses, books, articles. Furthermore, the authors’ intuition is crucially deemed the judge on the facts of the data . This paper concludes that codas in Arabic loanwords in Hausa motivate vowel epenthesis either once or twice, depending on the forms of words; i.e. disyllabic or monosyllabic. Also, the number of vowel insertion depends on the number of consonants in the coda postion, i.e. /CVCC/→ vowel epenthesis→ [CVC.C<strong><span style="text-decoration: underline;">V</span></strong>] or [CV.C<strong><span style="text-decoration: underline;">V</span></strong>.C<strong><span style="text-decoration: underline;">V</span></strong>].</p>

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33

Buba, Malami. "The pragmatics of addressee-based Hausa demonstratives." South African Journal of African Languages 20, no. 3 (January 2000): 239–59. http://dx.doi.org/10.1080/02572117.2000.10587432.

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34

Bello, M. M., Adekoyejo Babatunde Jolaoso, N. A. Umaru, and S. T. Adamu. "Hausa vernacular architectural style of early Mosque buildings: A case stuy of Yandoka Street Moswue, JOS." ARTEKS : Jurnal Teknik Arsitektur 8, no. 1 (April 1, 2023): 159–70. http://dx.doi.org/10.30822/arteks.v8i1.2193.

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This paper investigates the impact of modern and contemporary trends on an eighty-seven years’ old mosque in Jos built in the typical Hausa Vernacular Architectural style, as well as the extent to which its vernacular features have been lost and/or retained. The study focused on selected architectural features which do not essentially affects the performance of the primary mosque's functions. A qualitative survey was adopted using case study approach and complemented with content analysis of related literature reviewed to extract information on the challenges of restoration and preservation or conservation of the key features of traditional Hausa Architecture on the Mosque buildings in the study area of Jos, Plateau State, Nigeria from the randomly selected traditional/indigenous builders and practicing architects. The Yandoka Street Mosque was purposively selected as a case study, because of its historical antecedence, religious and communal attachment, as well as its socio-political and cultural relevance in the study area. Information was collected using the unobtrusive observation method and were descriptively presented in the form of layout plan, material deduction, construction techniques and technology adopted for the mosque’s construction. Findings shows that, the influence of the identified key factors have become a threatening phenomenon to the survival of the preservation and conservation historical values and heritages of Hausa mosque architectural style. The paper advocates preservation and conservation of the original mosque architectural style from the point of view of sustainability and made recommendations towards the preservation, development and execution of strategies for branding, national identity and protection of value systems for the public good

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35

Eludiora, Safiriyu Ijiyemi, and Muhammad Auwal Abubakar. "A HINDU-ARABIC TO HAUSA NUMBER TRANSCRIPTION SYSTEM." MALAYSIAN JOURNAL OF COMPUTING 6, no. 1 (March 2, 2021): 727. http://dx.doi.org/10.24191/mjoc.v6i1.11526.

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The invention of numeration system is regarded as one of the great accomplishments of man, as it greatly assist man in expressing his communication needs and also serve as an important tool in language pedagogy, historical linguistics, comparative study of African languages and computational linguistics. However, numeral system is reported to be an endangered area being identified in the use and study of language, and in no distant time, the traditional number system of the African indigenous counting systems may lose its contact with the new generation. This paper presents a Hindu-Arabic to Hausa number transcription system. Secondary data used was sourced from literature. Context-Free Grammar (CFG) and Unified Modelling Language (UML) was used to design the system. The system designed was implemented using Python programming language. Mean Opinion Score (MOS) evaluation approach was used to evaluate the implemented system. The result of the evaluation on Numbers with Single Representations (NSR), and Numbers with Multiple Representations (NMR) is based on three (3) metrics: syllable accuracy, orthography accuracy and syntax accuracy. The experimental respondents’, system developed and human expert average scores on NSR were respectively 0%, 100% and 100% for syllable accuracy, 40.1%, 100% and 100% for orthography accuracy, and 62.8%, 100% and 100% for syntax accuracy. Similarly, the experimental respondents’, system developed and human expert average scores on NMR were respectively 0%, 100% and 100% for syllable accuracy, 21.4%, 100% and 100% for orthography accuracy, and 31.7%, 100% and 100% for syntax accuracy. The system transcribes from 1 to 1-billion, and the expert response confirmed the accuracy of the output of the system developed. The study concluded that among others, the system developed is of great importance in the teaching and learning of the traditional Hausa counting system. Future work on contextual Hausa numeral system analysis is recommended.

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36

Mack, Beverly B. "?Metaphor Is a Bridge to Ultimate Reality?: Metaphor in Hausa Women's Poetry." Research in African Literatures 37, no. 2 (June 2006): 43–60. http://dx.doi.org/10.2979/ral.2006.37.2.43.

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37

Igwenyere, Frederick. "Fulani Nationalism and the Use of Herdsmen to Forcibly Acquire Land Belonging to Natives in Nigeria." Academic Journal of Research and Scientific Publishing 5, no. 57 (January 5, 2024): 51–66. http://dx.doi.org/10.52132/ajrsp.e.2024.57.3.

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Fulani people can be found in many African states, especially in West Africa. The Fulani who are mainly nomads and Muslims, migrated to Nigeria in the 13th Century and conquered the Hausa ethnic group in the 18th Century. Thereafter, they established their rule over the Hausa and other ethnic groups in Northern Nigeria through the Sokoto Caliphate. The study analyses how the sedentary Fulani use the nomads, herding cattle across the country to acquire land from the natives through intimidation and violence forcibly. The sedentary Fulani who are often well educated and sophisticated use their positions in government to protect and defend the herdsmen. Many authors have attributed climate change as the main reason causing the conflicts between Fulani herdsmen and farmers in Nigeria. The study does not support this assertion. Rather it finds that the attempts by native farmers to resist land grabbing by the nomads lead to conflicts. The study adopted a qualitative method to review some earlier literature on the phenomenon and proffer solutions to the avoidable and unnecessary clashes that have led to the deaths of many farmers and other natives across the country.

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Sullivan, Joanna. "Exploringborias a site of myth in Hausa culture." Journal of African Cultural Studies 17, no. 2 (December 2005): 271–82. http://dx.doi.org/10.1080/13696850500448378.

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Renne, Elisha P. "The Thierry Collection of Hausa Artifacts at the Field Museum." African Arts 19, no. 4 (August 1986): 54. http://dx.doi.org/10.2307/3336289.

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Whitsitt, Novian. "Islamic-Hausa Feminism and Kano Market Literature: Qur'anic Reinterpretation in the Novels of Balaraba Yakubu." Research in African Literatures 33, no. 2 (June 2002): 119–36. http://dx.doi.org/10.2979/ral.2002.33.2.119.

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Whitsitt, Novian. "Islamic-Hausa Feminism and Kano Market Literature: Qur'anic Reinterpretation in the Novels of Balaraba Yakubu." Research in African Literatures 33, no. 2 (2002): 119–36. http://dx.doi.org/10.1353/ral.2002.0058.

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Abdullahi, Nasir Umar. "Contemporary Northern Nigerian Literature and the Poverty Discourse: A Critique of Aliyu Kamal’s Hausa Boy." European Journal of English Language and Literature Studies 11, no. 5 (May 15, 2023): 76–90. http://dx.doi.org/10.37745/ejells.2013/vol11n57690.

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Literature plays numerous roles in the society: the cultural, the political, the religious, the economical, the social and the scientific (therapeutic). From the classical epochs to 21st century, writers have written and have been writing plays, poetry, novels, as well as short stories to educate, enlighten, persuade, warn and entertain their community, and sometimes the world at large. However, owing to the incessant changes in times, writers have to explore emerging themes such as migration, regional disputes, Aids, tribalism, terrorism, ethnic and religious violence, gender politics, institutionalized corruption and poverty for example. The aim of this paper is to explore the theme of poverty, as one of the contemporary thematic preoccupations in African literature in the 2I century, as portrayed in one of Aliyu Kamal‘s latest novellas, Hausa Boy. Set in the Northern part of Nigeria, Kamal ‘s prime concern is to demonstrate how some families in the country feel the deep and painful bite of abject poverty, which not only forces them to live from hand to mouth, but also makes it thorny for them to send their children to school. The end result is the children; particularly the young girls become street hawkers, a trade which endangers their life in the long run. The paper also wants to unveil that of the handful of the under-privileged children that have been to school, a significant number of them shamelessly drop out, owing to their parents’ inability to pay for their school fees. This further leads to the rising wave of the unemployment rate in the country. The paper reveals how poverty profoundly affects young men-women courtship, as it deters the former from fulfilling their cultural obligation of giving out some money token to their girl-friends and fiancées in each visit they pay to them as a sign of love. Yet, it is also a cultural practice, which causes the young men to suffer in Northern Nigeria’s contemporary reality.

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Ngom, Fallou, Daivi Rodima-Taylor, and David Robinson. "ʿAjamī Literacies of Africa: The Hausa, Fula, Mandinka, and Wolof Traditions." Islamic Africa 14, no. 2 (October 26, 2023): 119–43. http://dx.doi.org/10.1163/21540993-20230002.

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Abstract African ʿAjamī literatures hold a wealth of knowledge on the history and intellectual traditions of the region but are largely unknown to the larger public. Our special issue seeks to enhance a broader understanding of this important part of the Islamic world, exploring the ʿAjamī literatures and literacies of four main language groups of Muslim West Africa: Hausa, Mandinka, Fula, and Wolof. Through increasing access to primary sources in ʿAjamī and utilizing an innovative multimedia approach, our research contributes to an interpretive and comparative analysis of African ʿAjamī literacy, with its multiple purposes, forms, and custodians. Our Editorial Introduction to the special issue discusses the building blocks and historical development of ʿAjamī cultures in West Africa, outlines the longitudinal collaborative research initiatives that our special issue draws upon, and explores the challenges and opportunities for participatory knowledge-making that accompany the rise of digital technologies in the study of African literatures and literacies.

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Abubakar Arabi, Bilkisu. "The state of Hausa children’s folktales and play-songs in Gombe, Nigeria." Tydskrif vir Letterkunde 60, no. 3 (December 13, 2023): 90–105. http://dx.doi.org/10.17159/tl.v60i3.14451.

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In this paper I investigate the state of Hausa children’s folktales and play-songs in Gombe, Nigeria to ascertain whether they (folktales and play-songs of children) are still alive and active in this culturally important town in northern Nigeria. My specific objectives are to examine how much parents and their children know of Hausa children’s folktales and play-songs and argue that folktales and play-songs are to some extent infused with modern technologies because of globalisation and that mass media has taken over the dissemination of such cultures. To achieve this aim, I employ questionnaires as the instrument of data collection. The subjects for the research are 150 parents and their school-going and out-of-school children aged 20-above and 0–10 respectively. Arguing that globalisation impacts the oral transmission of cultural knowledge more than ever, I adopt technauriture and cultauriture as the theoretical models. Analysis of the data reveals a more than 90% awareness of folktales and play-songs from all respondents. However, some school-going children prefer to watch such oral traditions via satellite rather than listening to a narration as it enhances their language development and nurtures and preserves culture using the paradigm of technology with audio-visual media. The out-of-school children, on the other hand, listen to the narration but are not captivated by it because it only uses the oral means of dissemination. They prefer to watch television and play video games as this educates and entertains using technology, orality, and visuals.

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Waliaula, Ken Walibora. "The Afterlife of Oyono's Houseboy in the Swahili Schools Market: To Be or Not to Be Faithful to the Original." PMLA/Publications of the Modern Language Association of America 128, no. 1 (January 2013): 178–84. http://dx.doi.org/10.1632/pmla.2013.128.1.178.

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Africa, the world's second-largest continent, speaks over two thousand languages but rarely translates itself. it is no wonder, therefore, that Ferdinand Oyono's francophone African classic Une vie de boy (1956), translated into at least twelve European and Asian languages, exists in only one African translation—that is, if we consider as non-African Oyono's original French and the English, Arabic, and Portuguese into which it was translated. Since 1963, when Obi Wali stated in his essay “The Dead End of African Literature” that African literature in English and French was “a clear contradiction, and a false proposition,” like “Italian literature in Hausa” (14), the question of the language of African literature has animated debate. Two decades later, Ngũgĩ wa Thiong'o restated Wali's contention, asserting that European languages led to African “spiritual subjugation” (9). Ngũgĩ argued strongly that African literature should be written in African languages. On the other hand, Chinua Achebe defended European languages, maintaining that they could “carry the weight of African experience” (62).

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Duffill, M. B. "Hausa Poems as Sources for Social and Economic History, II." History in Africa 16 (1989): 97–136. http://dx.doi.org/10.2307/3171780.

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In the following commentary on three Hausa poems presented in Part I of this essay, I attempt to analyze each poem, paying greatest attention to Wakar Talauci da Wadata. First I take up the matter of the dating of the poem from internal evidence and follow that with some general observations on the problems and methods involved in the analysis. The detailed commentary on Wakar Talauci da Wadata follows, divided into four sections: an examination of the objective conditions of poverty and wealth as they are presented in the poem; a discussion of the subjective evaluation of the condition of poverty and the condition of wealth, as Darho observed it among the Hausa; an examination of the way in which women are represented in the poem; and a discussion of the proposition that there are contradictions in the poem itself and in the social position of the poet. After discussing Wakar Madugu Yahaya and Wakar Abinda, I try to place Wakar Talauci da Wadata in the comparative context of several Western European literary products and one Arabic. The object of this excursus is to show that in the literature of other cultures, more or less distant in both time and space, there have been concerns and preoccupations that are essentially the same as those that occupied the mind of Darho.Unlike the 1903 version of the poem used by Pilaszewicz and Tahir/Goody, the version from the Mischlich collection is undated, but there is internal evidence to suggest that the poem was composed no earlier than 1874/75 and probably between 1896 and 1910.

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Adamu, Abdalla Uba. "Loud Bubbles from a Silent Brook: Trends and Tendencies in Contemporary Hausa Prose Writing." Research in African Literatures 37, no. 3 (September 2006): 133–53. http://dx.doi.org/10.2979/ral.2006.37.3.133.

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Mack, Beverly B. (Beverly Blow). ""Metaphor Is a Bridge to Ultimate Reality": Metaphor in Hausa Women's Poetry." Research in African Literatures 37, no. 2 (2006): 43–60. http://dx.doi.org/10.1353/ral.2006.0050.

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Adamu, Abdalla Uba. "Loud Bubbles from a Silent Brook: Trends and Tendencies in Contemporary Hausa Prose Writing." Research in African Literatures 37, no. 3 (2006): 133–53. http://dx.doi.org/10.1353/ral.2006.0061.

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Msughter, Aondover Eric, Alhaji Musa Liman, and Mercy Ojochenemi Ahmed. "Integrating Indigenous Language to Promote Unity in Diversity among Broadcast Media in Nigeria." Middle East Research Journal of Humanities and Social Sciences 1, no. 1 (December 27, 2021): 9–15. http://dx.doi.org/10.36348/merjhss.2021.v01i01.002.

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This paper interrogates the status of indigenous language in promoting unity in diversity among broadcast media in Nigeria. The paper is exploratory in nature, as it utilises the descriptive research method whereby relevant literature, documents and records were consulted and analysed based on the existing literature. The paper is predominantly based on information derived from the qualitative data using secondary sources, such as relevant texts, journals, official publications, historical documents and the Internet, which served as tangible sources of insight into the analysis. The method help findings in the works available, check the consistency of such findings, evaluates such findings with other findings. Based on the findings, English is the dominant language of use followed by the major national languages of Hausa, Igbo and Yoruba. English is nationally dominant, but the three major languages are regionally applied with Hausa commanding higher airtime across majority of the states in Northern part of Nigeria; Igbo in the Southeast and Yoruba ranks next to English in the Southwest. In the South-south, Pidgin and some indigenous languages rank next to English. Instead of a rise in indigenous language use in broadcasting in the country, the situation appears to be worsening because most broadcasters find it economically unattractive and financially costly to run news and programs in the indigenous languages. The study concludes that there is a weakness in the use of indigenous language among broadcast media in Nigeria. The use of indigenous language among broadcast media has been ignored in the communication industry. The study concludes that there is a need for language policy, because in the domain of mass communication today, the use of indigenous language is not properly addressed.

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