Being a paper presented at the 1st National Conference of Faculty of Arts and Islamic Studies on the Role of Language, History and Religion, in the Development, Integration and Security in Nigeria, held at University Auditorium Usmanu Danfodiyo University, Sokoto, between 1st to 3rd March, 2016
Hausa Literature Beckons National Integration: An Insight
Into Waƙar Haɗin Kan
Afirka by Abubakar Ladan Zariya
By
Abu-Ubaida Sani
Department
of Educational Foundations
Usmanu
Danfodiyo University, Sokoto
Phone
No: 08133529736
Email:
abuubaidasani5@gmail.com
Abstracts
The paper has as gist
contending towards integration amidst the traceable motifs of Waƙar Haɗin Kan Afirka (Poem for
Integration of Africa). It explores the conceptual meaning of national integration.
Moreover, the paper makes an intersection between Waƙar Haɗin Kan Afirka and
national integration, through making epitomic analysis of some stanzas of the
poem. Finally, the paper divulges insinuated ways to promoting efficiency of
Hausa Literary works upon elevating national integration. An instance is
deliberately designing methodologies to train individuals’ mental power to be
able to generate principles and their applications from Hausa literary works to
relevant real-life situations (national unity specifically).
1.0 Introduction
Hausa literature –
like any other literature – has been thematically centered on unity, integration,
and peaceful co-existence, among host of others. It is an effective instrument
for national development and the promotion of self and national consciousness.
The tranquil nature of literature attracts greatly the attention of individuals.
Messages passed through poems barely are in vain, for people read or listen to
them even just for pleasure. Literary works in many cultural groups are held
with great esteem. People from such populations gain self-esteem by seeing
themselves represented in books, poems, and folktales among other literary
works. Thus, people begin to appreciate others from culturally diverse
backgrounds. (Roe, E.F. & Ross, 2010).[1]
It is obvious that
the influence of poetry is indispensable in human’s mind. (A’azamiyyun, 1962).
With this, one can conclude that, it is wise using poetry as medium of passing
information. This paper sees Waƙar Haɗin Kar Afirka as a call towards
national integration. Though the paper’s concern is on the poem rather than the
poet, a very brief history of the poet (Abubakar Ladan Zaria) is presented.
The concept, integration has been
variously defined by social anthropologists, historians, and political
scientists (Egbefo, 2015). Onwuka,
(1982) sees integration as a word, which suggests a process of structural
linkage between two or more parts of a system or systems. Its essence can be
discerned from the functionalist view of society. On the other hand, nation is defined as a cultural entity that
binds people together on the basis of culturally homogenous ties – common or
related blood, a common language, a common historical tradition, common customs
and habits (Rodee, in Ibaba, 2009).
National integration
is the awareness of common identity amongst the citizens. It is a process in
which citizens with different cultures, beliefs and backgrounds synthesized
into a unified whole. The concept of national integration is seen as the
process of promoting the values, relations and institutions that enable all
people to participate in social, economic and political life on the basis of
equality of rights and opportunity, equality and dignity. (Maikasuwa in
Ibrahim, 2014). Duverger, (1976) defined national integration as:
Process of unifying a society which tends to make it a
harmonious city, based on an order its members regard as equitably harmonious (Duverger, 1976: 177).
However, there is said
to be national integration if there is feeling of unity, cohesion and
solidarity in the heart of people
(Weiner,
1965; Onwuka, 1982; Liweiner,
2000; Isiwele
2013; Ibrahim, 2014; Egbefo, 2015). Weiner (1965) holds
that integration comes in five different ways: territorial integration, value
integration, elite-mass integration, integrative behavior and national
integration. These types have a common link in that they point to the fact that
integration holds a society together (Egbefo, 2015).
Abubakar Ladan Zariya and the Poem, Waƙar Haɗin Kan Afirka
Abubakar Ladan Zaria
was born in 1935 in Zaria of Kaduna State, in an area called Unguwar Gwarbi. He
attended Kur’anic School from the age of five where he memorized the Holy
Qur’an in about 1946. He joined elementary school in Zaria in 1946 – 1950.
(Babangida, 2006). He later moved to middle school, which is now called
Alhuda-huda College. Abubakar Ladan Zaria
has worked as veterinary officer at Malumfashi and had served as hide
and skin inspector at Kano. He also worked at some publishing companies as
distribution assistant. He had more than ten children (both males and females).
Abubakar Ladan Zariya died in the year 2014.[2]
(Ibrahim, 2006; Zariya, 2009; BBC, 2014; Guibi, 2015).
Thematic Analysis of Waƙar Haɗin Kan Afirka
Waƙar Haɗin Kan Afrika (Poem
for Integration of Africa) has as major theme, calling towards integration. Other
themes include justice, hard work and hypocrisy among others. In the poem,
Abubakar Ladan Zariya tried to present acts that are for and those against
integration. They could be discussed under the following:
Factors Encouraging Integration
Abubakar
Ladan Zariya opened the poem by pointing out those factors that promote
integration. They include; friendship, love, unity, understanding, seizure from
confrontation detestation and mocking of one another’s background. He says:
Yarda da abota
soyayya,
An cuÉ—u
da juna da sanayya,
Gorin asali ko
jayayya,
Ba gaba an daina ƙiyayya,
Ra’ayi ya zo É—aya
an shirya.
Truth, friendship and
love,
Unified together with
understanding,
Mocking background or
confrontation,
No abhorrence,
detestation has stopped,
Same conscience,
reconciled.
However, he mentions
other acts, which must to be avoided for the promotion of integration. They
include; rivalry, hypocrisy and correcting of mistakes, as in the following
stanzas:
Kan ƙauna ya kai ba kishi,
Daga baya abota zai
bi shi,
Daga zaran ga abu ya
tashi,
An shawarta bisa
kaushe shi,
Koko a tsaya kan samo
shi,
HaÉ—a
kai ne babban harsashi.
If love is to the
extent of no rivalry,
Then friendship
follows,
Whenever an issue
arises,
Is deliberated
against,
Or planned obtaining
it,
Unity is the greatest
weapon.
Sai kam ba masu munafunci,
Da waÉ—anda
suke nukurar ‘yanci,
Ra’ayinmu ya zo ba
bambanci,
Mu fahimta mu face
wajen faci,
Don mu more Afirka ƙasar
‘yanci.
Until in the absence of hypocrites,
And threaters to
freedom,
Same conscience with
no difference,
We understand, we
correct mistakes,
So as to enjoy
Africa, land of freedom.
Furthermore, he swears
that, the disintegration is product of certain acts. Thus, and in the absence
of certain social practices in the social living of the society, the society
would never achieve integration. They include avoiding being troublesome,
acquisition of knowledge and practicing justice. He says:
Wallahi
idan ba son juna,
HaÉ—a
kai da wuya ka ga ya zauna,
Kullum ka gano sabon
fitina,
Jayayya ko neman magana,
Sai an so juna an
daina.
By God, without love,
Integration hardly
stay,
Every day comes new
trouble,
Confrontation or
troublesomeness,
Shall stop, love
shall rain.
Ilmi babban abu ne gun mu,
Shi zai kankange
mutuncinmu,
A ƙasa
shi ne akasin zulmu,
Da yake buɗe ƙofar
samu,
Da wuya ka ji ga wasu
sun fi mu.
Knowledge is
essential to us,
Is to be shield our
dignity,
In nation, it substitutes
injustice,
It opens door to
prosperity,
Hardly will we be
left undeveloped.
Factors Leading to
Disintegration
Abubakar
Ladan Zaria then accounts for those factors or acts responsible for
disintegration. In the stanza below, he shows that integration cannot be maintained
with mere gathering and exchanging of words that are useless whenever the
gathering is over.
HaÉ—a
kai ba taro ne ba kawai,
Ba cacar baki ne ba
kaÉ—ai,
Kowa yai ta faÉ—ar
son rai,
Kan an watse taron
nan daÉ—a
sai,
Ya mace ƙurmus
domin ba rai.
Integration is not
mare gathering,
It is not mere words
exchange,
Taking from one’s
perspective,
At the disperse of
the gathering,
It dies for it has no
soul.
In the
subsequent stanza however, he tells that integration is not cooperating to
imposture, cheat, disgrace people or promote injustice and rubbery. He says,
integration is against all these.
HaÉ—a
kai ba wai haÉ—a
baki ba,
A yi zambo ko a yi
cuta ba,
Da wulaƙantar
da mutane ba,
Ko zalunci da fashin
kai ba,
‘Yanci bai yarda da
wannan ba.
Integrating not
cooperating,
To imposture or to
cheat,
And disgrace people,
Or injustice and
rubbery,
Integration rejects
these.
Furthermore,
he points out illiteracy, laziness, injustice, lust and corruption as causes of
integration. He rhetorically asks of what an unjust individual has to say on
freedom. He says:
Dukkan fitana daga jahilci,
Take tushe nata kau
lalaci,
Shi ke jawo a yi
zalunci,
Da matsawa gun karɓar
hanci,
Duka ba wannan a
cikin ‘yanci.
Illiteracy originates
chaos,
Laziness is its root,
It leads to
injustice,
And increase in
corruption,
Integration entails none
of these.
KwaÉ—ayi
ke ta da wulaƙanci,
Shi ke cin ƙarfin adalci,
Da siyasar nan na faqiranci,
Ka shaƙe cikinka da zalunci,
Me za ka faÉ—a a cikin ‘yanci.
Lust result to humiliation,
It over power justice,
And the politics of destitution,
You are full of injustice,
How do you talk of integration?
He
continuous to mention ways to get rid of disintegration thus, injustice to be
dissolve, illiteracy to be treated, laziness to be uprooted, begging and fraud
to be stopped and unemployment and idleness should be treated. He says, that
would make integration enjoyable.
Sai
an manta da su zalunci,
An zauna an kashe jahilci,
An tumbuke tushen lalaci,
Roƙo da bara da
tumasanci,
Na rashin aiki da yawan barci,
To sai ka ga an more ‘yanci.
Until injustice is dissolved,
Illiteracy is treated,
Laziness is uprooted,
Begging and fraud,
Unemployment and idleness,
Integration will be enjoyed.
However,
obedience to elders and acting in accordance with their orientation gradually
diminishing (Bunza, 2013; Abudkadir, 2013). Hence, Abubakar Ladan Zariya considers
morals, vanity, aversion and ungratefulness as treats against integration and could
cause stagnancy to national development. He says:
A
ƙasa
duka kam ba tarbiyya,
Ba ci gaba sai ta tsaya baya,
Sai girman kai kaya-kaya,
Da ƙwafa da rashin tuna
can baya
Ƙan qauye ya shiga alƙarya.
A community that lacks morals,
Remains undeveloped,
With mass of vanity,
Aversion and ungratefulness,
A villager is opportune.
Power of Integration
Abubakar Ladan Zariya
talks about what integration is capable of doing. He shows that with
integration as weapon, a community is likely to progress. Whereas
disintegration is a great obstacle to progress. He makes metaphorical
comparison of integration and weapon to show the power of integration. He says:
Turawan mulki sun
tashi,
Mun kakkaɓe hannu ba bashi,
Su ne a Afirka muke kishi,
HaÉ—a kai ne yau mai
kaushe shi,
An samu haÉ—aÉ—É—en
harsashi.
Colonizers have left,
We are free with no debt,
They, we are jealous of in Africa,
Integration is the way out,
A powerful weapon.
In the subsequent stanza,
he metaphorically compares integration to cane, which is capable of making effect
if stroked. He says:
Saura a Mozambi da Angola,
Da Gini sun saura cikin wahala,
HaÉ—a kai ne babban
bulala,
Wallahi da zaran mun tsala,
Duka sauran za ka ga sun lula.
Remain Mozambique and Angola,
And Guinea in difficulty,
Integration is the cane,
By God, as we stroke,
The rest would take to their hills.
He however affirms
that, integration is precaution to chaos, when he says:
Da
mun haÉ—a
kanmu Afirka duka,
Ba ka jin kyas wani ya yi haka,
Sai mun so juna ba shakka,
Sannan mu fice wannan halaka,
Da rashin haÉ—a kanmu ya zo da haka.
If we integrated in Africa,
Not will you hear any chaos,
Until we love one another,
To escape this disaster,
Caused by our disintegration.
Moreover, Abubakar
Ladan Zaria shows that, integration attracts tourist. He adds that, the tourist
could notice no lapse to condemn in such an integrated country.
Duka
É—a
an so shi ya inganta,
Ƙasa ta tarar da waɗansunta,
Za su yi sha’awa su ziyarce ta,
Da ƙafarsu su zo su yi
kallon ta,
Komai ba mai iya kushe ta.
Every citizen is expected to be righteous,
A nation should have tourist –
Willing to visit her,
Themselves, for exploration,
Nobody can repute her.
Points of Consideration
Abubakar Ladaan Zaria
calls attention to important issues. Thus, issues to be taken into account. He
points that outsiders hypocritically originate most pandemonium. He also shows
that, some indigenous citizens who are desperate are helping them. He tells how
some developed malice on the integration of Africa, thus begun to create pandemonium.
Yau
ga wasu nan su ke nukura,
Don mun san ‘yanci mun nasara,
Wasu ma a cikin nasu sun fara,
HaÉ—a gulma tsakani don a
kara,
Ko oho gama kuwa sun dara.
Today, others developed malice,
For we are independent, with victory,
Some of them have even started, -
Conspiracy so that we disintegrate,
Of no use, for they have lost.
He then calls attention that all forms of
chaos that arises are the arts of strangers, thus, because they are jealous of
our integration.
Kan
ka ji faÉ—a
yau ya tashi,
Wasu baƙi ne ke kawo shi,
Don sun ga haƙiƙan
sun tashi,
HaÉ—a kanmu suke daÉ—a
kishin shi,
Komai kuwa sa yi su bashe shi.
Today, if chaos arises,
Strangers originate it,
For they are actually no more with us,
They are jealous of our integration,
They must give up at last.
In the next stanza (24), he tells of hopeless
individuals amidst our community who joint hands with strangers to destabilize
the community. He, in the last line of the stanza urges us to fight against
that their mission.
Da
waxansu suke haÉ—a
ma gwuiwa,
A Afirka akwai wasu ‘yan yunwa,
Da suke karvar kurÉ—i da yawa,
Rikici duka su ke jawowa,
Ku mu tashi hana su da gaugawa.
They are even collaborating,
Desperate some are in Africa,
Who receive huge amount,
They originate all chaoses,
Let we stop them immediately.
He affirms that they
are rivals to freedom, rude and fraud and they are against integration and
justice. They also promote discrimination.
Su
ne manyan maƙiya
‘yanci,
Da suke ƙuƙƙulla
munafunci,
Da rashin kunya da tumasanci,
Ba su son haÉ—a kai ba da adalci,
Su ke kawo mana bambanci.
They are rivals to freedom,
Whom plan hypocrisies,
Rude and fraud,
They are against integration and justice,
Originating discrimination
amongst us.
Talking about chaos
and those indigenous individuals that cause it, he affirms that they have
masters who pay them so that they destabilize their land by themselves. He pointed
that they make misleading suggestions that are full of lies. He says:
Wasu
na can su ne manyansu,
Su ne ke ba su kuÉ—aÉ—ensu,
Su baje dakinsu da hannunsu,
Su bugo ra’ayoyin Æ™aryarsu,
Jama’a ku mu tashi mu yaÆ™e su.
Their masters are far
away,
They send them money,
Destabilize their
homes themselves,
Forming misleading
suggestions,
Wake up, let stop
them.
Relevance of Waƙar Haɗin Kan Afirka to
National Integration
Abubakar
Ladan Zaria was a Hausa man from Hausa community (one of the major languages in
Nigeria), (Ibrahim, 2006; Zariya, 2009; Guibi, 2015). The central setting of
the community in one way or the other likely influenced his mental power and
experiences. Whatever he might say could then have elements of cultural
influence (CNRS in Science Daily, 2014).[3]
However,
before 1914, Nigerians were living separately in their various kingdoms and empires.
Many of those kingdoms and empires were under powerful rulers, while some
others were under headless power structure. The social aggregate that
metamorphosed into Nigeria included the Oyo, Kanem Borno Empires, Benin Kingdoms
and many others (Ekundare, 1975; Coleman & Roseberg, 1966; Etim &
Wilfred, 2013).
The emergence and
resurgence of ethnic, religious and minority tensions and conflicts as well as
cries of marginalization in all sections of the country are clear indications
that the issues of national integration and inter-group relation is not yet
resolved in Nigerian State. In fact, linguistic, ethnic, religious and regional
differences are constantly getting louder voices against national issues (Usman, 2015: 2).
The challenges to national integration
(in Nigeria) could be discussed under the sub-headings thus; social, political,
economical and miscellaneous (Etim & Wilfred, 2013).
i- Social factors: Nigeria’s
greatest hindrance in the march towards becoming an organic state is religious
intolerance (Etim & Wilfred, 2013). Edosa, (2014) quoted Onyeoziri thus:
Loyalty to the
Nigerian state remains at best reluctant while stability has continued to elude
the system. Inter-communal or ethnic hostility and even open violence have
increased while the constant complaint of marginalization tells its own story
of the declining sense of belonging that exists in the land. These are eloquent
symptoms that the policy of federal character is not producing the desired
effect. And it is easy to think of many reasons why (Onyeoziri in Edosa,
2014: 67).
Therefore, ethnicity,
social exclusion
and disadvantage, illiteracy and religious intolerance remain the
major hindrances of national integration in Nigeria, socially. (Ferguson,
2008; Etim & Wilfred, 2013; Edosa, 2014;
Udoh, 2015).
However, Abubakar Ladan
Zariya calls upon getting rid of such differences, so as to promote stable
integration. He urged for forgetting about backgrounds and other differences of
one another.
In stanza one, he says:
Yarda da abota
soyayya,
An cuÉ—u
da juna da sanayya,
Gorin asali ko
jayayya,
Ba gaba an daina ƙiyayya,
Ra’ayi ya zo É—aya
an shirya.
Truth, friendship and
love,
Unified together with
understanding,
Mocking background or
confrontation,
No abhorrence,
detestation has stopped,
Same conscience,
reconciled.
In
stanza ten, he points at some elements of disintegration resulting from social factors.
He concludes that, those elements are hindrances to integration. He says:
Ƙyamar juna da yawan gori,
A Afirka
akwai su tsubi tari,
Da ƙwafar
zuci da yawan fahari,
Da muke
gasarmu da inkari,
A cikin haÉ—a
kai su ne sharri.
Aversion and
reproach,
Is rampant
in Africa,
Humming and
arrogance,
On which we
compete and insist,
Those are
evils in integration.
In
stanza eight of the poem, he points that integration does not mean cooperation
by some groups for selfish interest. He says that is against integration.
8- HaÉ—a kai ba wai haÉ—a
baki ba,
A yi zambo ko a yi
cuta ba,
Da wulaƙantar
da mutane ba,
Ko zalunci da fashin
kai ba,
‘Yanci bai yarda da
wannan ba.
Integrating not cooperating,
To imposture or to
cheat,
And disgrace people,
Or injustice and
rubbery,
Integration rejects
these.
ii. Political factors:
Etim & Wilfred, (2013), holds that, the urge to meet the financial need of
the Northern protectorate of Nigeria, was the most compelling reason for the
amalgamation of Nigeria in 1914. However, the assertion appears to be mere
political. Recently, there have been speculations that if care is not taken,
Nigeria may disintegrate in the next 15-25 years. This speculations may not be
confidently disputed owing to the fact the political elite-corps, right from
time immemorial, seems to have violated the principles of national integration.
This includes the problem of leadership vacuum in Nigeria. A Leader with a
vision of where to take Nigeria to in the 21st century would have enhanced
greater nation-building. However, it is no longer a hidden fact that leadership
in Nigeria, whether military or civilian, have often been selfish and devoid of
good governance. There is certainly no rallying point for all. A National
referendum on unity is becoming a necessity if Nigeria is to get more united as
a nation. An effective federalism would serve as a balance between centrifugal
and centripetal forces. What the current trend of violence is imprinting on the
psyche of Nigerians is that the government security apparatus is incapable of guaranteeing
the safety and security of its people. (Etim & Wilfred, 2013; Udoh, 2015).
Udoh quoted Bouvier thus:
A political corporation is one, which has principally as
its object, the administration of the government, or to which the powers of
government, or a part of such powers, have been delegated. (Bouvier in Udoh,
2015: 2-3).
Abubakar
Ladan Zaria points, how integration could be encouraged and maintained with the
presence of judicious politics. He says politics of destitution and injustice
causes disintegration.
KwaÉ—ayi
ke ta da wulaqanci,
Shi ke cin ƙarfin adalci,
Da siyasar nan na faƙiranci,
Ka shaƙe cikinka da zalunci,
Me za ka faÉ—a a cikin ‘yanci.
Lust result to humiliation,
It over powers justice,
And the politics of destitution,
You are full of injustice,
How do you talk of freedom?
In the subsequent
stanza, he tells the leaders that:
Mulkin kai ba son kai ne ba,
Ba miƙe ƙafa
a ci daxi ba,
Ba
alƙawarorin
ƙarya
ba,
In da masu
irin wannan a gaba,
‘Yanci bai
tsinana komai ba.
Self-governance
is not selfishness,
Isn’t being
reluctant and transgressing,
Isn’t false
promises,
If these are
being done in future,
Freedom is
useless.
ii- Economic factors: The
Southerners have the perception that the economic power of the country is in
their hands. Division of labour, which is usually considered only an economic
fact, is also a moral fact (Durkheim, 1968). The rise in crime wave in Nigeria
since the mid-1990s was as a result of unemployment, economic decline, and
social inequality, which are abetted by inefficient and corrupt police and
customs forces (Robert in Udoh, 2015). The idle minds became devil’s workshop.
These people, who are mostly youth are easily recruited into militant groups
and trained in to rob, kill, kidnap, smuggle, highjack and other forms of
criminal acts, leading to disintegration. (Udoh, 2015).
Abubakar Ladan Zariya
further describes, economically, how a nation is supposed to be. Thus, citizens
should be employed so as to discourage, begging, proud, idleness and that
tourist should be willing to explore it.
Sai
an manta da su zalunci,
An zauna an kashe jahilci,
An tumvuke tushen lalaci,
Roƙo da bara da tumasanci,
Na rashin aiki da yawan barci,
To sai ka ga an more ‘yanci.
Until injustice is dissolved,
Illiteracy is treated,
Laziness is uprooted,
Begging and fraud,
Unemployment and idleness,
Then freedom will be enjoyed.
However, in another
stanza, he says:
Duka
É—a
an so shi ya inganta,
Ƙasa ta tarar da waɗansunta,
Za su yi sha’awa su ziyarce ta,
Da ƙafarsu su zo su yi
kallonta,
Komai ba mai iya kushe ta.
Everyone is expected to be good,
A nation should have tourist –
Willing to visit her,
Themselves, to explore her,
None can repute her.
Conclusion
If effectively
utilized, it would be interesting how significantly Hausa literature could help
in promoting national integration. As a media, it stands opportunity to be used
in passing moral, cultural, political to mention but some, messages with regard
to integration (as well as other phenomena associated with politics, economics
and religion among others). It could be seen from the stanzas quoted above, which
discuss the factors that promote integration, those that hinder the existence
of integration, powers of integration and indeed draws our attention to a
phenomenon thus, not to let others disintegrate us. Therefore, is a challenge
to government and educators to maximize this opportunity. Perhaps, Hausa poems of
this type should be appropriately incorporated in the school syllables so that
their messages are learned.
Suggestions
1- Teachers and other
educational personals should bear in mind that poems help forge a mass of
people into unified society. However, as they provide awareness on traditional
attitudes and values of different cultural groups. That helps in knowing the
culture and traditional practices of one another, thereby promoting mutual
respect.
2- Teachers should guide
students to generate principles and their applications from the various poems
to real life situations.
3- Poets should be
called upon to the importance of thematically integration based poems.
4- Teachers should be
guiding students to be able to have integration of the theoretical studies (poems)
with practical examples (real life situations).
5- While dealing with
poetry (Hausa poetry in particular), rote learning should be discouraged.
Without understanding the contest, there cannot be transfer of learning (from
the poem to real life situation).
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[1] Multi-culture literature helps
readers’ value people from different races, ethnic groups and cultures (Roe and
Ros, 2010).
[2] That means he died in his 79th years of age, (1935 – 2014).
[3] Regardless of our personal values,
we base most of our self-esteem on the fulfillment of the dominant values of
our culture…” CNRS (Center National de la Recherche Scientifique),
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