Conflict is part and parcel of human creation. Man is
composed amidst disputes, altercations and misunderstanding, for, the whole history
of the progress of mankind has been born on earnest recurrent problems and more
importantly, conflict. Such is the reason that compelled one to reiterates time
and again that conflict is wrapped round human neuron which reel like sine qua
non. Concretizingly, however, conflict is like an onion...having divergent
wings and thus need dichotomous angles of prevention and or resolution. Be that
as it may, proverb served as the precaution and oftentimes, parnacia to
conflict especially in the Hausaland. Therefore, this writeup surmises that
since conflict are found at every stage of life; Hausa proverbs drastically
surged forward certain resolutions. The paper conjectures into the concept of
conflict and conflict resolution, the role of Hausa proverbs in curbing the
conflict among the Hausa people.
Thursday, 25 April 2019
Monday, 8 April 2019
Attitudes of Male Undergraduate Students Towards Choosing the Female Under/Graduate Students as Marriage Partners Within the Hausa-Folk
Abu-Ubaida Sani
09:01
0
Marriage
partner selection, though something very close to us, has not been as simple
and straight forward as the name denotes. Rather, it involves a lot of
specialty and competence to accomplish. In fact, it has been a very serious and
contentious subject of debate. Various factors determine the selection of
marriage partners, which vary from a society to another. This study is set to
investigate into the attitude of undergraduate male students towards selection
of female graduate and or undergraduate students as marriage partners, with the
view of ascertaining if level of females’ education in Northern Nigeria (and
especially within the Hausa-folk) is a determining variable for a female to be
chosen in marriage.
Monday, 18 March 2019
Traditionally, the
Hausas believed on divergent number of ways in which an individual might
acquire madness, or be mistaken as mad rather. It is beyond just the question
of spiritually possessed by jinn(s). Hence, that is the most recognized of all
causes of mental break down among the Hausas. However, factors such as depression,
marital controversies, economic conflicts, indignation, ire, rage, fury, wrath,
phobia, and/or physical illness may present and individual
as mad. Therefore, madness is simply unintentional violation of societal norms,
reasoning or normal action that might be caused by suggest, desire or intent to
revenge and action or being treated unfairly. This is evident in various Hausa folktales.
This paper explores the instances and causes of madness from Hausa folktales
with the view to showcase the believe of the Hausas on the causes of madness. The
data (instances of madness) are collected from various Hausa folktales to show
instances of various forms of mental trouble. Furthermore, the paper accounts
for measures adapted by the Hausas in dealing with these social and/or
psychological problems. The paper learnt that, madness is caused by several
factors and not only spiritual. It therefore offers some suggestions as panacea
to such mental disorder. One of such is to understand the cause of such mental
disorder; another is administrative procedures or communicative processes,
depending on the scenario and the issue at hand.
Key words: mad, madness, mental
trouble, Hausa, folklore, culture
Saturday, 2 March 2019
Wata itaciya ce da ake
shukawa ko dasawa a gida ko gona, wadda ake tsigar ganyenta ana dafawa a kwaÉ—anta a ci ko
a yi dambu ko fate ko a yi miya da shi. Haka kuma akan yi danga da itaciyarta.
Tana da furanni farare.Ana kuma yin yaji da saiwarta (Garba, 1990:167).Ita
zogale matsakaiciyar itaciya ce, wadda girmanta ya kama daga tsawon mita biyar
(5) zuwa mita goma (10). Saboda yawan amfanin da ake da ita ya wanzar da
nomanta a duk kusan sassan duniya. Ana samun ta a yammacin duniyada ƙasashen
Asiya musamman a yankunan tsaunukan
Himalaya da ƙasashen Indiya da Pakistan da Afirika da kuma ƙasashen
Larabawa.
Tuesday, 26 February 2019
I was moved to pick a pen by the lot and lot of experiences I obtained after participating in an event, or a process (as it might be). It was first of it kind anyway, yet I must confess that I was baffled! It has always being my nature that I feel deeply disheartened whenever I am disappointed by an individual, group, event or situation that never seems disappointing. However, in few of such situations, I tend to realize that I should not have considered the happenings as disappointing, especially when I subscribe to the rule of majority. What then can I do rather than write?
Wednesday, 13 February 2019
Hausawa
kan ce wanda ya tuna bara bai ji daɗin bana ba. Haƙiƙa
zamantakewar Hausawa a da ta kasance gwanin ban sha’awa. A da, Hausawa sun
kasance suna zama ne na cuÉ—e-ni-in-cuÉ—e-ka.
Wannan ne ma ya sanya tsarin muhallin Bahaushe a da bai kasance ramin-kura ba,
daga ke sai ‘ya’yanki. A maimakon haka, yakan zauna ne a gida na gandu. Hausawa
kan ci abinci tare, su yi aiyuka da tarurruka a tare, da ma dukkan sauran al’amuran
yau da kullum. Hakan ya sa duk wanda ya shiga matsala, abin yakan zo da sauƙi
domin kuwa ‘yan uwa da abokai da sauran makusanta za su tsaya tsayin daka su ga
an shawo kan matsalar. Abin sai dai a ce Allah san barka. Kash! Sannu a hankali
an wayi gari wannan tsarin zamantakewa na dusashewa. Tausayin juna da taimakon
juna da zumunci da zaman lafiya duk sun ja baya. Son kai da hasada da gaba sun
fara maye gurbin zaman lumana da taimakekeniya da aka san Bahaushe da su a da.
Wannan takarda tana É—auke da bitar irin kyakkyawar tsarin
zamantakewar Bahaushe ta asali da kuma yadda zamantakewar ke taɓarɓarewa a
yau. Sannan daga ƙarshe takardar ta kawo hanyoyin da za su
iya taimakawa wajen É—inke waÉ—annan É“araka da
ake samu.
