Journal articles: '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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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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Usman, Asabe Kabir. "An Annotation of Selected Hausa Parallel Proverbs." Journal of Modern Education Review 4, no. 11 (November 20, 2014): 892–99. http://dx.doi.org/10.15341/jmer(2155-7993)/11.04.2014/003.

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Kiyawa, Haruna Alkasim. "Discourse Markers in Hausa Proverbs: Exploring Intellectual Wise Saying from African Wisdom and Culture." REiLA : Journal of Research and Innovation in Language 3, no. 1 (April 20, 2021): 42–51. http://dx.doi.org/10.31849/reila.v3i1.5091.

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This paper aims to explore some intellectual wise saying from African wisdom and culture from one of the three major languages in the northern part of Nigeria. The use of discourse markers is one of the linguistics devices embedded in Hausa proverbs. However, Africa as the continent was occupied by different languages and dialectics. Proverbs is an expression of a saying which combines various wisdom and culture of every human beings living on the earth. This paper utilises written document as a method and selected (36) different proverbs and analyses the discourse markers. Moreover, the paper reviewed various studies that looked at proverbs' role as one of a figurative speech and the definitions of discourse markers defined by literary scholars and cultural critics who studied proverbs from different perspectives. The finding of this paper identified (19) out of (36) proverbs also indicated DMs served as interpersonal functions and the relationship between the speakers’ actions and thoughts, while the remaining (17) functions as textual features for making meaning. Finally, the study found that discourse markers enhance some lexical expressions under different levels, including sentence connectivity, language use, and the appearance of discourse markers in the proverbs. The study's significance shows that cultural scholars and English language educators can incorporate/integrate proverbs and highlighted the role of discourse markers to the student, enhancing their linguistics knowledge, communication skills and learning activities.

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Fadare, Nureni Oyewole. "Postproverbial and Postmodern Aesthetics in Ify Asia Chiemeziem’s New Media Proverbs." Matatu 51, no. 2 (September 21, 2020): 254–71. http://dx.doi.org/10.1163/18757421-05102003.

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Abstract Postproverbials are postmodern proverbs that deconstruct the structural and semantic aspects of the traditional proverbs. They are proverbs coined either from the existing proverbs as anti-proverbs or from those that are created newly as new proverbs. The focus of this paper is to examine the tenets of the postproverbials and postmodernism found in the new media proverbs of Ify Asia Chiemeziem’s. About twenty-three proverbs are carefully selected from Chiemeziem’s Facebook wall grouped, and critically analysed according to their contents. References are made to some Yoruba, Nupe and Hausa postproverbials subject to further research. It is observed that most of the proverbs are decorated with sexual imageries, which deconstruct the hitherto held sacrilegious nature of human sex organs featuring in African proverbs. The proverbs are created for their humouristic purposes and as a tool for creating traffics on Chiemeziem’s Facebook wall. The selected new proverbs have proved that postproverbials give room for innovation and creativity, which engenders the formation of new proverbs. Postproverbials are not ethnic-based, rather, a postmodern phenomenon culturing across cultures and traditions. The paper, thus, concludes that the emerging facts about postproverbials are indications that the theory is viable and will endure the test of time.

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Bunza, Dr Umar Aliyu. "Prostitute’s Speech Style in Hausa Society: A Study of Ibrahim Sheme’s Novel ’Yartsana." Cross-Currents: An International Peer-Reviewed Journal on Humanities & Social Sciences 5, no. 5 (May 26, 2019): 109–16. http://dx.doi.org/10.36344/ccijhss.2019.v05i05.003.

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This paper is titled Prostitute’s Speech Style in Hausa Society: A Study of Ibrahim Sheme’s Novel ‘Yartsana. The focus of this paper is to discuss the speech style of prostitutes of Hausa society as appeared in ‘Yartsana. The novel ‘Yartsana centres on the socio-cultural issue of prostitution as it relates to Hausa land. Prostitution is prohibited and negatively viewed in Hausa society. Prostitutes must leave their home town to other places for security purposes. In the other places, the prostitutes adopt a speech style different from that of non prostitute women in the society. The aim of this paper is to analyze the prostitute’s speech style as obtained in the novel ‘Yartsana. It discusses speech styles in ‘Yartsana in five sub-heading. These are the taboo, Proverbs, and bitter words the forth part of the paper comprises conclusion where summary and findings were discussed. The last portion is the bibliography where sources of the paper are listed.

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Jang, Tae-Sang. "Aspects of poetic balance and cohesion in Hausa proverbs." Journal of African Cultural Studies 15, no. 2 (December 2002): 215–36. http://dx.doi.org/10.1080/1369681022000042664.

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Zając, Patryk. "Ekwiwalencja przysłów hausa w polskich przekładach literackich [Equivalence of Hausa Proverbs in Polish Literary Translations]." Explorations: A Journal of Language and Literature 7, no. 2019 (December 15, 2019): 94–107. http://dx.doi.org/10.25167/exp13.19.7.9.

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Ahmed UMAR. "A Socio-Semiotic Analysis of Gender Relations in Hausa Proverbs." Journal of Cognitive Science 18, no. 3 (September 2017): 237–54. http://dx.doi.org/10.17791/jcs.2017.18.3.237.

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Bambale, Zubairu Lawal. "Abhored but Necessary: A Relational Interrogation of Zaman Lafia (Peaceful Living) and the Evil of the Death Penalty in the Traditional Hausa Belief System." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11, no. 1 (March 9, 2022): 77–96. http://dx.doi.org/10.4314/ft.v11i1.6.

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In Hausa worldview, Peaceful living (Zaman Lafiya) is conceived as the chief goal of life. Zaman Lafiya is that which determines goodness or badness of actions and practices. Everything, including morality, life, death and the afterlife is construed as being good or bad with reference to Zaman Lafiya. So, for instance, no matter the gravity of one’s wrongful conducts, it is not justified to punish him, except when punishing him does contribute to the consolidation/realization/attainment of Zaman Lafiya. This paper investigates the Hausa culture and belief system, especially the aspect of punishment alongside the actions that are thought of as being grave to warrant evil punishment such as the death penalty. With the aid of some Hausa proverbs and the African notion of relationality, it would demonstrate how a conversation of metaphysical nature is sparked among such realities/constructs as morality, life, evil, death and the afterlife. It will also show how living an ethical life entails acting in a manner that consolidates communal or relational existence as framework for Zaman Lafiya.

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Uba, Sani Yantandu. "Metadiscourse in Research Article Genre: A Cross-Linguistic Study of English and Hausa." English Language Teaching 13, no. 2 (January 16, 2020): 57. http://dx.doi.org/10.5539/elt.v13n2p57.

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The aim of conducting this study came from a need to explore contrastive study in using metadiscourse features between English and Hausa in research article genre. This study investigated what metadiscourse features are frequently used across two languages in research article genre. A sub-corpus of ten research articles was compiled from each language. The study adopted Hyland’s (2005) typology of metadiscourse features. The results of the study show that there are certain commonalities and differences in using the features across the languages. In terms of similarity, both groups of writers typically used all categories of metadiscourse features. They are almost having a similar frequency of boosters and attitude markers. On the other hand, writers from Hausa research article typically had a high frequency of self-mention, whereas writers from English had a low frequency of the feature. One remarkable feature in Hausa sub-corpus is the use of proverbs and idioms. This study recommends raising awareness of students in relation to linguistic and social conventions of their disciplines.

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Aliyu, Chika Umar. "National Seminar on Muslims and Islamic Scholarship in Twentieth Century Nigeria." American Journal of Islam and Society 12, no. 1 (April 1, 1995): 137–39. http://dx.doi.org/10.35632/ajis.v12i1.2401.

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This seminar was organized by the Center for Islamic Studies (CIS),Usmanu Danfodiyo University (UDU), Sokoto, Nigeria. Many importantpersonalities and academics of merit attended. The main theme wasdivided into seven subthemes: Islamic scholarship in modem Nigeria, intellectualcontributions of notable Muslim scholars, Muslim relationswith non-Muslims, Muslim religious groups and national unity, the influenceof foreign Muslims on Muslims in Nigeria, contemporary innovation(bidah) and the challenge of Islam, and Muslims and religiouspractices.Twenty-two papers were presented. During the opening ceremony,speeches were made by Zayyanu Abdullahi (vice-chancellor of UsmanuDanfodiyo University) and Sambo W. Junaid (director, Center of IslamicStudies, Usmanu Danfodiyo University). The paper by Colonel YakubuMu’azu (governor of Sokoto State) was delivered by his representative,Muhammad Lawa Maude (commissioner for works, housing, and environment).The representative of Alhaji Ibrahim Dasuki (sultan of Sokoto)Magajin Rafi of Sokoto also attended the opening ceremony.In the first session, M. G. Maitafsir (Faculty of Education, UDU) presented“Islamic Scholarship in Nigeria Today: A Way Forward.” He discussedthe problem facing Islamic scholarship and offered solutions. BelloD. Bada (Department of Modem European Languages, UDU), speakingon “The Role of Hausa Proverbs in the Propagation of Islam in Nigeria,”explained how some Hausa proverbs containing codes of “do’s” and“don’t’s” similar to Islam help to establish the Islamic faith and practices.Habib al Hassan (Translation Bureau UNESCO, UDU), in his “TheKnowledge of HisLsb and Its Teachers in Hausaland (1900-1914),” pointedout that many Nigerian scholars specialize in this area. In a similar paper,“How Hisab is Performed in Hausaland (1900-1914),” he showed throughfigures and illustrations how mathematics is mixed with magic to find certainhidden facts and to perform certain good or bad actions ...

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Ali, Saoudé. "La notion de « maison » gidā dans les proverbes hausa." Journal des Africanistes, no. 79-2 (April 1, 2009): 83–97. http://dx.doi.org/10.4000/africanistes.2936.

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"Peace Promotion through Hausa Proverbs: A Sociolinguistic Perspective." International Journal on Studies in English Language and Literature 9, no. 8 (2021). http://dx.doi.org/10.20431/2347-3134.0908004.

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"Indigenous Knowledge and Conflict Management in Africa : A Study of Proverb Use in Conflict Management among Hausas of Northern Nigeria." International Journal of History and Cultural Studies 3, no. 4 (2017). http://dx.doi.org/10.20431/2454-7654.0304004.

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Journal articles on the topic 'Hausa Proverbs'

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