Relevant bibliographies by topics / Hausa Proverbs

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Academic literature on the topic 'Hausa Proverbs'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Hausa Proverbs"

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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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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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Usman, Asabe Kabir. "The Politics of Attack through Gendered Hausa Proverbs." Cross-Currents: An International Peer-Reviewed Journal on Humanities & Social Sciences 4, no. 5 (September 28, 2018): 110–17. http://dx.doi.org/10.36344/ccijhss.2018.v04i05.003.

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Proverb may be defined as “pieces of folk wisdom expressed with terseness and charm. The "terseness implies a certain economy in the choice of words and a sharpness of focus, while the "charm" conveys the touch of literary or poetic beauty in the expression”. Apart from giving insights into human behaviour and psychology, Hausa proverbs serve as mirrors of the cultural norms and values of the society. They are employed not only to entertain, educate, advice but most often to buttress a point, and to give an argument universal acceptability. Patriarchy as a social system which has been in existence over the centuries most often make certain that members of the opposite sex sustain conditioned behaviours toward one another. Varying views and expectations about masculinity and femininity have to a large extent affected the socio-cultural beliefs and attitudes of men and women in Hausa society. Gender proverbs in Hausa society are very common. They deal with among other things gender relations and the status the different sexes accord each other. This paper, therefore attempts an appraisal of gender based proverbs which have over time been used as tool of attack by the different sexes in Hausa society.
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Adamu, Abdalla Uba. "“Komai Nisan Dare, Akwai Wani Online”: Social Media and the Emergence of Hausa Neoproverbs." Humanities 12, no. 3 (June 2, 2023): 44. http://dx.doi.org/10.3390/h12030044.

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This paper interrogates the changing paradigm in the evolution of traditional African proverbs in the postcolonial setting in which Hausa youth create proverbs centered around the power of both social media and their technologies. In this context, the notion of colonized subjects, cowering under the glare of English linguistic imperialism, is challenged by the Hausa youth through newly fabricated social media proverbs that acknowledge English terms, but use social media platforms to convey what I call ‘Hausa technofolk’ philosophy. This provides insight into how contemporary African youth force a new narrative in the notion of coloniality.
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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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Raji-Oyelade, Aderemi, and Zaynab Ango. "“Five and Five Does Not Make Ten …”." Matatu 51, no. 2 (September 21, 2020): 406–16. http://dx.doi.org/10.1163/18757421-05102013.

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Abstract The scholarship of change and transformations in proverbs has become an emergent industry in contemporary African studies. The term in transgressive paremiography used for this phenomenon of transformation is called postproverbials. Postproverbiality in Fulfulde is one illustration of the engagement with perspectives of modernities, and aspects of change in worldviews among the Ful’be. “Five and five does not make ten, …” is a signal Ful’be proverbial clause which represents the early interactional history of trade, political and jurisprudent relations between the Ful’be and the predominant Hausa communities of Northern Nigeria. The proverb has experienced a radical reception and turning, based on contemporary social relations and literacy. It is employed in this essay as a symbolic example of how change in proverb construction can also be a challenge to received history. Thirteen pairs of Ful’be proverbs and postproverbials will be deployed to establish the phenomenon of transgressive proverb-making among contemporary Ful’be speakers. The essay will highlight the peculiar forms of extensions, adaptations and cutterage that have been invested into the making of new radical Fulbe proverbs, usually by a younger generation of Fulfulde speakers whose attempt (inadvertent or deliberate) is ultimately to break conventions through newly invented proverbs.
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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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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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9

Zając, Patryk. "Dyskursywne funkcje przysłów w języku hausa na przykładzie powieści Magana jari ce (‘Skarb w słowach zaklęty’) Abubakara Imama." Biuletyn Polskiego Towarzystwa Językoznawczego LXXIX, no. 79 (December 31, 2023): 189–208. http://dx.doi.org/10.5604/01.3001.0054.2626.

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Magana jari ce autorstwa Abubakara Imama (1937) jest powieścią szkatułkową o rozbudowanym wątku narracyjnym. Sytuuje się ona wśród najwybitniejszych dzieł w kanonie literackim zachodnioafrykańskiego ludu Hausa. Wcześniejsze prace poświecone Magana jari ce koncentrowały się na jej treści i znaczeniu kulturowym (Furniss 1996; Jeż 1989; Piłaszewicz i Jeż 2003), a także stylu (Muhammad 2015).Artykuł skupia się na wskazaniu funkcji dyskursywnych, które pełnią w dziele Magana jari ce przysłowia, odnosząc je do głównych elementów treści i kompozycji powieści oraz jej znaczenia kulturowego. Analiza funkcji przysłów hausa została oparta na postrzeganiu dyskursu jako ustrukturyzowanego użycia języka do przekazywania oraz negocjowania znaczenia w różnych kontekstach, w których zachodzi komunikacja. Przypisanie znaczenia wypowiedziom językowym, określane jako interpretacja (Topczewska 2016) i funkcje semiotyczne tekstu (Czerwiński 2016) są podstawą wnioskowania o cechach dyskursywnych języka utworu literackiego. Analiza pokazuje, że przysłowia służą w Magana jari ce zarówno do organizacji narracji poprzez podział (segmentację) tekstu na rozdziały, jak i ich wewnętrznej struktury. Przysłowia funkcjonują jako ich tytuły; są także elementem strategii komunikacyjnej w dialogach oraz narzędziem przekazu o charakterze abstrakcyjnym. Interpretacja funkcji przysłów hausa w tekście literackim uwzględnia wartościowanie języka i jego cech komunikacyjnych w kulturze Hausa.Magana jari ce, authored by Abubakar Imam (1937), is a story within a story with an elaborate narrative thread. It ranks among the most outstanding pieces in the literary canon of the West African Hausa people. Earlier studies on Magana jari ce focused on its content and cultural significance (Furniss 1996; Jeż 1989; Piłaszewicz and Jeż 2003), as well as style (Muhammad 2015). This paper focuses on indicating the discursive functions performed by proverbs in Magana jari ce, with reference to the main elements of the content and composition of the novel and its cultural significance. The analysis of the functions of Hausa proverbs was based on the perception of discourse as a structured use of language that is used to convey and negotiate meaning in various communicative contexts. Assigning meaning to linguistic utterances, referred to as interpretation (Topczewska 2016) and semiotic functions of the text (Czerwiński 2016), forms the basis for inferring the discursive features of the language of a literary text. The analysis shows that the proverbs used in Magana jari ce shape the narrative, by dividing (segmenting) the text into chapters, and organize the internal structure of each chapter. Proverbs function as chapter titles; they are also used as elements of the communicative strategy in dialogues and as communicative tools for conveying abstract meaning. The interpretation of the functions of Hausa proverbs in a literary text takes into account the evaluation of the language and its communicative features in the Hausa culture.
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Gele, Nasiru D., and Bello A. Ka’oje. "Analysis of Proverbs in the Play “Jatau Na Kyallu” Using Ethnography of Communication Theory." Tasambo Journal of Language, Literature, and Culture 2, no. 01 (May 15, 2023): 81–88. http://dx.doi.org/10.36349/tjllc.2023.v02i01.010.

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This study aims to extract and analyze all the proverbs used in the play "Jatau Na Kyallu" written by Alhaji Shu'aibu Makarfi (1970) using the Ethnography of Communication theory. The theory studies communication within the context of social and cultural practices and beliefs, as propounded by Dell Hymes in 1974. To achieve this aim, the play was analyzed, and 48 proverbs were extracted and analyzed using the SPEAKING model for analyzing speech in its cultural context. The study found that all the proverbs used in the play were influenced by the social and cultural aspects of the speech community, as well as the context in which they were used. The eight parameters of social and cultural contexts that guided the use of the proverbs were identified as setting, participants, ends, act sequence, key, instrumentalities, norms of interaction, and genre. The study concludes that the link between linguistic forms and the society they portray is essential, and such harmony is a powerful strategy used by the writer (Alhaji Shu’aibu Makarfi) to make the work relevant to Hausa studies researchers. Based on the findings, the study recommends that the teaching of Hausa proverbs should be encouraged in schools to help children appreciate the culture and moral lessons that the proverbs offer.
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Dissertations / Theses on the topic "Hausa Proverbs"

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Ali, Saoude. "Le proverbe hausa : forme et sens." Paris, INALCO, 2001. http://www.theses.fr/2001INAL0009.

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Dans cette étude du proverbe hausa, basée sur deux corpus différemment notés, deux méthodes différentes mais complémentaires sont utilisées dans le but d'analyser l'énoncé proverbial comme un énoncé à forme et à sens non figé. Une première méthode linguistique a permis d'analyser la structure syntaxique, rhétorique et assertive de ces énoncés qu'on peut caractériser de conventionnels. Essayer de cerner le caractère linguistique du proverbe ne peut qu'améliorer son processus fonctionnel dans le discours. Une deuxième méthode socio-pragmatique a permis d'analyser le proverbe en situation d'énonciation dans un contexte naturel. Pour nous le proverbe hausa ne peut pas être dissocié du discours ayant engendré son émission. D'une part le discours permet de saisir le sens du proverbe et d'autre part, le proverbe quant à lui donne sens au discours en cherchant à le rendre plus compréhensible
Two different but additional methods are used in this study of Hausa proverb based on two differently noted corpuses. The purpose is to analyze the proverbial statement which not notion less form and sense. The first linguistics method allowed to analyze the syntactic, rhetoric and assertive structure of this statement which one can characterize of conventional. Indeed, to try to delimit the linguistics feature of the proverb can improve this functional process in the speech. The second socio-pragmatic approach allowed to analyze this conventional utterance in situation of statement in the natural context ; for as, the proverb cannot by dissociated from the speech having engendered its emission. On one hand the speech permits to seize the meaning of the proverb and on the other hand the proverb gives sense to the speech by trying to make it more comprehensive
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Jang, Tae-Sang. "Balance and bi-partie structure in Hausea proverbs." Thesis, SOAS, University of London, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.521191.

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There are two basic assumptions that initiated this study. The first is that Hausa proverbs, as is so often the case with many other African oral traditions, are highly abundant in poetic elements. The second is that these poetic elements can be identified and described in a systematic literary manner. The main thesis starts from a discussion of the notion of quantitative balance and bipartite structure. Hausa proverbs are normally bipartite in form and many aesthetic connotations arise from this. This will be the main thrust of Chapter 2. What follows this initial discussion is the analysis of proverbial syntax, which is the main task of Chapter 3. The particular concern addressed here is that quantitative balance is so basic a feature in Hausa proverbs that varied syntactic features are often intimately involved in enhancing it: the deleting, retaining, frontshifting, genitivising or inserting pressure upon a grammatical or lexical element can be connected to the issue of the quantitative balance. Not only does the bipartite structure produce the hypothesis of quantitative balance, but it also operates as a structural frame on which phonological balance and cohesion derived from inter-section phonological correspondence can be superimposed. As quantitative balance is often enhanced in terms of various syntactic devices, so is the phonological balance and cohesion. It is this that characterises Chapter 4. The remainder of the thesis, i.e. Chapter 5, takes up the discussion of syntactic balance due to syntactic parallelism whose realisation would also be impossible without the postulation of the notion of bipartite structure. However. this thesis addresses another issue: the definition of the proverb. It is a generally well-known fact that the proverb is the shortest form of verbal art, but the most difficult genre of oral literature to define. As a student of oral literature, I am also interested in this topic. Thus, Chapter 1 deals with the definition of the proverb through a new approach, i.e. contextual approach. Finally, I attach two appendices at the back of the thesis. Appendix 1 lists extra examples to provide more support for the arguments in the main discussion. Appendix 2 covers all the examples presented in both the main discussion and appendix 1, listing them alphabetically. Thus cross-reference may be an advantage that these two appendices can provide.
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Books on the topic "Hausa Proverbs"

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Auchan, Bala Ciroma. Karin magamganu: Proverbs in English and Hausa. Kaduna: B.C. Auchan, 2001.

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Merrick, George Charleton. Hausa Proverbs. Sagwan Press, 2015.

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Hausa Folklore: Customs; Proverbs; etc. ; Volume I. Creative Media Partners, LLC, 2022.

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Shaihu, Maalam. Hausa Folklore; Volume I: Customs; Proverbs; etc. BiblioBazaar, 2007.

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Schon, James Frederick. Magána Hausa: Native Literature or Proverbs, Tales, Fables and Historical Fragments in the Hausa Language. Franklin Classics Trade Press, 2018.

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Magána Hausa: Native Literature or Proverbs, Tales, Fables and Historical Fragments in the Hausa Language. Creative Media Partners, LLC, 2022.

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Magána Hausa: Native Literature or Proverbs, Tales, Fables and Historical Fragments in the Hausa Language. Creative Media Partners, LLC, 2018.

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Schön, James Frederick. Magána Hausa: Native Literature, or Proverbs, Tales, Fables and Historical Fragments in the Hausa Language. Creative Media Partners, LLC, 2018.

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Schön, James Frederick. Magána Hausa: Native Literature or Proverbs, Tales, Fables and Historical Fragments in the Hausa Language. Creative Media Partners, LLC, 2018.

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Magána Hausa: Native Literature or Proverbs, Tales, Fables and Historical Fragments in the Hausa Language. Creative Media Partners, LLC, 2022.

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Book chapters on the topic "Hausa Proverbs"

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"4. More Rural Than Urban? The Religious Content And Functions Of Hausa Proverbs And Hausa Verbal Compounds." In Being and Becoming Hausa, 85–112. BRILL, 2010. http://dx.doi.org/10.1163/ej.9789004185425.i-310.29.

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Gaudio, Rudolf p. "Not Talking Straight in Hausa." In Queerly Phrased, 416–29. Oxford University PressNew York, NY, 1997. http://dx.doi.org/10.1093/oso/9780195104707.003.0025.

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Abstract ‘Yan daudu, Hausa-speaking men who talk and act like women, employ so-called indirect forms of speech in ways that are widely perceived to be annoying and insulting, artful and clever. Although a number of sociolinguists have discussed in­ directness in relation to women ‘s politeness and powerlessness (e.g., Lakoff1975; Brown 1993), the uses ‘yan daudu make of certain so-called indirect speech gen­ res, primarily karin magana ‘proverbs ‘ and habaici ‘innuendo, insinuation ‘, suggest that sociolinguists must broaden the scope of their analyses to investigate the resistive and confrontational qualities of indirectness as well. The familiar and humorous nature of many of ‘yen dude ‘s indirect utterances supports Deborah Tannen ‘s (1993) call to consider the ways in which indirectness enhances rapport and solidarity among speakers. Indeed, the (not always so) indirect insults that ‘yen daudu throw at each other reflect their participation in a culturally situated conversational style that includes often intense sparring among friends (cf Labov 1974; Tannen 1981; Schiffrin 1984; Hall this volume).
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Ali, Saoudé, and Jean Derive. "4. Présence de l’oralité dans la production écrite : le proverbe dans la littérature contemporaine hausa." In Littérature africaine et oralité, 77. Editions Karthala, 2013. http://dx.doi.org/10.3917/kart.baumg.2013.01.0077.

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