Seeing is Believing: Identifying A True Hausa Man

 This paper concentrated more on trying to use some factors to identify who is a Hausa man? Where is he located? What are his features and behaviors?

Seeing is Believing: Identifying A True Hausa Man

Abdulbasir Ahmad Atuwo

And

 Dano Balarabe Bunza

Department of Nigerian Languages
Usmanu Danfodiyo University, Sokoto

 

Abstract

Hausa people are among the popular communities in Africa due to their eminence in trade, scholarship, military service such as the world wars, leadership, and politics in media/journalism, in academics, etc. These factors, however, influenced the acceptability of the Hausa Language as a good area of study in many Nigerian Universities. Hausa is also studied in American, German, Asian, and Universities. This paper concentrated more on trying to use some factors to identify who is a Hausa man? Where is he located? What are his features and behaviors? The factors used by this paper include: Place identified as Hausaland, his facial marks, his clothes or dress, his dietary habits, his physical features, his body gestures, and his uniqueness of specializing in a dangerous occupation.

Keywords: Hausa, Hausa Man, Hausa People, Hausa Community

Introduction

God the Almighty, in His compassionate and exceptional attribute of will, created mankind in two pairs, man and woman, and made them live together and assist one another as partners in life. God created Adam and his wife, Eve in paradise, but was later sent down on earth because they committed an offense. Their generation continued to multiply in diversity all over the world in different colors, languages, shapes, and environments. This transformed to what today is regarded as the human world population contained in four geographical global continents: Europe, the Middle East, Asia, and Africa. God the Almighty gave his reason for creating mankind in diversity and with differences as indicated in the Glorious Qur’an.

“O mankind! We created you from a single (pair) of a male and a female. And we made you into nations and tribes, that ye may know each other (Not that ye may despise each other). Verily the most honored of you in the sight of God is (he who is) the most righteous of you. And God has full knowledge and is well acquainted (with all things)”. (49:13)

It, therefore, went down to tribes like Hausa communities as part and parcel of hundreds of thousands of other world communities. Each of these communities has a language that possessed some unique features that can be identifiable by its native speakers and other people. This paper discussed issues that can be used in identifying Hausa man.

Hausa communities were among the popular tribes in the African ethnic groups, especially in Sub-Saharan communities identified as hardworking, honest, and frank. They were people found in West Africa and have a strong belief in search. The search could be for wealth, education (either Islamic or Western), medicine or professional skills and that is why Hausa communities can be found in different parts of the world.

The word “Hausa” connotes language which refers to the spoken language or area of studies or geographical location in Northern Nigeria in West Africa. Linguistically, it is classified as one of the Chadic family language members. The other Chadic language family includes; Kare-kare, Ngizim, Miya, Bolanci, Bade, Tera, Margi, Mandara, Bura, Angas, Kanakuru, Bacama and so on[1].

This interpretation is commonly perceived and propagated by Hausa oral singers e.g. in Ahmadu Bello’s song by Musa Ɗanƙwairo, he used the term Hausa:

Amadu[2] ya zo Hausa [3]

Za shi gidanai rannan,

‘Yan doka, ‘yan Sanda,

Da Ministocin Gohe [4],

Duka jama’a sun taru

Suna yi mai ban kwana,

Suna ta roƙon Allah,

Wada kaz zo da lafiya,

Allah kai ka lafiya,

Ka sauka zak kyawo domin girman Manzo.

 (Musa Ɗanƙwairo: Waƙar Maidubun Nasara)

 

Translation:

 

      Amadu came to Hausaland,

 He was returning home,

 Policemen and other guards,

 Including Gohe’s ministers,

 The rest of his people gathered,

 They were giving him a farewell,

 They were praying to God,

 As you arrived home fine,

 May Almighty God take you back safely

And get back home safe for the sake of the noble Messenger (Muhammad).

In another song for the Emir of Isa, in Sokoto State, Nigeria composed by a popular singer in Hausa land Ibrahim Narambaɗa, he also used the term Hausa center to refer to Sokoto state in Nigeria.

Ai dagga Kaduna [5]har Gusau [6]ƙarewa Hausa, [7]

Yau kowace shawara ta zamanin Turawa,

Amadu ba a yin ta sai ya sa hannunai

Zan kau, ƙoƙari garai da sauki hujjoji.

  (Ibrahim Narambaxa- Waqar Gwarzo Shamaki)

 

Translation:

      From Kaduna up to Gusau the end of Hausa land

      Every decision taken during colonial rulers

      Could not be implemented without his approval

       Because he is good in bringing constructive ideas

Identifying A Hausa Man

The paper used some factors to analyze the physical appearance of the Hausa man. The factors used by this paper to identify Hausa man are largely placed on three categories a follows:

1.                  Hausa in primitive life (Maguzanci life)

2.                  After his contact with Arab (Islam)

3.                  After his contact with colonial rulers (White man)

3.1      Hausa Man in His Primitive Life

In Hausa land, hunting was recognized as the first source of livelihood. Later Hausa man initiated and embarked on farming (Gusau, 1983: 6-8). Before his contact with other communities from other parts of the world, Hausa man worshiped objects like stones, caves, rivers, sun and moon, and mountains. He presented rituals under specifications to special places and trees especially tamarind, baobab trees. The Hausa man has the belief that any one of the above-mentioned trees could attract the gathering of spirits, and the worship was channeled through introduction and imitation into the flat form of Bori cults. The Hausa man has believed in the existence of God but is ignorant of how to worship Him[8]. Therefore he has to be initiated to a particular Bori cult through “Girka” i.e. initiation and continue to practice and rituals from time to time to maintain the relationship with the spirit, who was an intermediate between him and god and continue to provide his needs through God.  

Bori practice used to be rampant in Hausa land, it was classified based on the classification of the spirits as follows: A) The White spirits such as Sarkin Makaxa Dafau da Sarkin Aljan da Sarkin Rafi da Uban Dawaki Da Inna Bafillata da Xangaladima da Malam Alhaji. B) The Black spirits comprises Uwar Gonad a Baqo da Kure da Gajimare da Danko da Duna da Kakare ( Bunza,1989:35). One can identify Hausa man or Hausa land by these practices. Bori cult still exists in some places, especially in Nigeria and the Niger Republic.

Hausa In Contact with Islam

The Hausa contact with Islam can be traced far back to 622-666[9], While Clark, (1982)[10] maintained that it started from 610 and 632AD and Islam has since then continued to spread in not only Africa or West Africa but to all parts of the world. Islamic reformers and revivalists continued to emerge. An example was Shehu Usman Ɗanfodiyo waged jihad against Hausa kings in 1804.

With this development, the spread of Islam in the Hausa land revolutionalized the mode of worship, dressing, conducts, and many other aspects of the Hausa people. These have not prevented Hausas from maintaining their unique features and behaviors that now conform with principles of Islam. In addition, there still exist in some parts of Hausa land Maguzawa that did not accept Islam, for example in Sumaila, Kainafara, and Bichi in Kano and Katsina states of Nigeria.

Hausa In Contact with Colonial Rulers

The European contact with Hausa land started in the early period of 1843 shortly after the end of the First World War. The white men came to Hausa land with multiple interests, but for most colonial rule, Newman, (1991) indicated that: “It was the period of exploration, commercial, religious and political involvement in West Africa by the English, French, and Germany leading up to the establishment of colonial rule”[11].

The impact of colonialism on Hausa man has involved countries that were colonies of British and French e.g. Nigeria, Niger, Cameroon, Chad, Ghana, and others. The impact on attitudes, taste, dress and other lifestyles did not make Hausa man abandon the original or local attitudes that make him easier to be identified.

Identifying Hausa Man

This identification can be made by using specific factors in measuring the uniqueness of the people. Therefore, this paper uses marks, clothes or dress behaviors, dietary and beliefs as a tool for identifying Hausa man. There can be other factors such as architectural style, musicals, musical instruments, festivals, professional occupations, defense system, physical structure, folklore, etc but we will use the ones mentioned earlier above.

Facial Marks (Tsagar Gado)

Facial marks are regarded as one of the symbols through which one can identify Hausa man very easily. Although facial marks are used by many tribes that are not only Hausas in Nigeria.Even though Hausa marks are different from one sub-division of Hausa to another and can never be mixed up no matter how closeness, e.g. The Kabawa, Arawa facial marks in the Kebbi state of Nigeria are very similar to that of Gobirawa in the Sokoto state of Nigeria. One of the prominent artists in Hausa land Bawa Ɗan’anace has used marks to assist anybody who wants to identify people from Gobir area of Sokoto state in one of his songs as follows:

Mai tsaga garin da duk yake x2

Hat taz zama nan shidda nan bakwai

To Alhaji murna yakai

A ce mishi Sabon birni”

(Bawa Ɗan’anace Waƙar Nadelu)

 

Translation:

 

Wherever you find a person with facial marks

And it becomes one side six and the other side seven

He is a pride to be and held

To be of Sabon Birni origin

Besides, the Hausa who have popular facial marks are Gobirawa in Sokoto state Kabawa and Arawa in Kebbi state, there is “Zamfarawa” in Zamfara state, there are also Daurawa and Katsinawa in Katsina state in Nigeria. The marks are done by local barbers on the faces of the native people depending on the peculiarities of the nature and position of the marks. Some marks are closely similar to others, e.g. Kabanci marks are closely similar to Gobarci and Arewanci is closely similar to that of Dauranci marks. This may be connected to the historical relationship. These classifications also involved Hausa native speakers living in Niger, Chad, Cameroon, Ghana, etc. The emergence of western civilization is becoming a threat to tribal facial marks of not only Hausa but other Nigerian tribes in general.

4.2.1 Identifying Hausa Man by his dress

The popular name of Hausa man’s common wear is riga (gown), tagguwa (long and short slip), wando (trousers of different types), rawani (turban), and hula (cap). The history of tagguwa is related to an oral tradition which says: during the primitive period of Hausa man when there were no clothes, they used skins of animals to cover their private parts. There was a man called Guwa. When he got skins of animal which was used to cover the private parts he instead tore the skin in the center and made a shirt. People closer to Guwa realized the wisdom behind this and changed the style of the way they wore the animal skin. Whoever got his skin, resolved to do “Taguwa” style i.e “similar to that of Guwa”. Gradually the name transformed to “Tagguwa” today. This dress has become popular in Hausa land.

Apart from tagguwa, other Hausa dresses can help to identify a true Hausa man, especially when we look upon the saying of Hausa traditional singers. Among Hausa traditional singers was Abubakar Akwara Sabon Birni who sang for his master Sarkin Gobir Umaru Shawai in a song named Bahagon Gulbi where he pointed out two types of Hausa gowns in his song. He said:

Mai dubun doki sarki

Kai ad da dubun barare

Kowane da kayan ado

Girken Kano da sace

Alkyabba ta ƙwarai

Wurin makaɗanai

Wanda duk ka gano

Kayan Kano tasala

(Abubakar Akwara Sabon Birni- Waqar Bahagon Gulbi)

 

Translation:

 

The owner of thousand horses

You have thousand gallant warriors

Each of them properly dressed

Kano style gown ‘sace’

With’ Alkyabba’ and its regalia

To his court musicians

Anyone you see

Is wearing the popular gown ‘tasala’

Another poet Aliyu Ɗandawo also came out with the name of typical Hausa dresses that can be used in identifying Hausa man in the song of Sarkin Kabi Muhammadu named Ɗanhassan Madogara where he said:

  Yac ce ga abin kashin huri,

              Kuma ga girken Bidda ga takardun kuɗɗi,

  An ka basuwa gaba ɗai                   

             (Aliyu Ɗandawo- Ɗanhasssan Madogara)

 

Translation:          

                       

             He said take this to go and solve your problems

             With girken Bidda and mint paper money

 He gave me all these.

Ibrahin Narambaɗa, in Sarkin Kiyawa Abubakar Ƙaura Namoda’s song, mentioned Hausa dresses as follows:

      Ka san Malam ya yi sarauta

      Da niz zaka im masa murna

       Riga yab ba ni da kuɗɗi.

      (Ibrahim Narambaɗa: Sarkin Kiyawan Ƙaura Namoda, Abubaka)r

 

Translation:

 

     When a scholar was appointed a king

     When I went to his palace to congratulate him

     He gave me a gown and money.

In addition, Idi Ɗangiwa Zuru also mentioned Hausa dresses in the song of Iyan Zazzau where he said:

Kowaz zo Zariya ya ishe Sarki                                 

Kwaz zo Zariya ya’ ishe Sarki

Yaz zarce Sabongari gun Iya

In ka roƙi doki ya kawo ma,

In kac ce tuhwahi ya kwaso ma,

In ka roƙi kuɗɗi ya kwaso

In ka zo da yaƙi ya koro ka

Ko kai aɗ ɗan wa ko!

(Idi Ɗangiwa Zuru: Waƙar Iyan Zazzau)

 

Translation               

           

Whoever goes to Zariya and meet the king

 Proceeded to Sabongari, Iya’s palace

If you requested a horse, he will give you

If you demanded clothes, he gives you

If you beg for money, he will give you

If you go to war, he will defeat you

Whoever are your parents

Identifying Hausa Man By His Dietary

Another means of identifying Hausa man is by what he eats as food. There is common and universal food for Hausa communities, i.e. tuwo, mostly made up of mashed guinea corn or mashed maize flour or mashed boiled rice with either kuka soup, vegetable soup or yakuwa soup. The commonest light food and snacks one can find in Hausa land, include waina, ɗanwake, dangabda and fura da nono , koko da qosai da kunu, nakiya , daƙƙuwa etc are popularly identified in Hausa land

Another aspect of diet in Hausa land is the use of tobacco powder by some people among Hausas. This habit is considered an addiction[12]. Some parts of Hausa land that use the powder include- Sokoto, Kebbi, Gwandu, Zamfara, and other neighboring towns. Some Hausa women in these areas also use tobacco flowers with the use of cola nut to color their tooth red as fashion called fure. The coloring may last for about four to five days, this socially adds to their makeup fashion.

Cola nut even though not food is another popular aspect consumed by most Hausa people, particularly the old aged. Cola nut has become very important in the life of not only Hausa communities but also their Yoruba and Igbo counterparts in Nigeria e.g. invitations for naming, wedding ceremonies, special gifts, community or family meetings, or even exchange between royal families, important meetings, and other special gatherings are done and complemented with the distribution of cola nut in Hausa land. A Hausa proverb indicates the importance of cola nut thus:

“Ƙaramin goro, ya fi babban dutse”

A piece of cola nut is better than a big stone.

Another popular Hausa artist Ibrahim Narambaɗa indicated the importance of cola nut when saying that:

Ai Amadu Zamaninka mun sutura mun ci tuwo

Aljihunmu ga sulalla ga goro[13]swahe dut.

(Ibrahim Narambaɗa : Waƙar Gwarzon Shamaki)

 

Translation:

 

Oh Amadu during your regime we were well clothed and fed

Our pockets are full of shillings and cola nut every day.

Another Hausa artist Aliyu Ɗandawo noted similer things mentioned earlier in his Popular song Gagara maq iya jikan Abarshi as follows:

Gagagara maqiya jikan Abarshi, Allah ya yi ma gambun tsari,

Ga kowa ko ga wane zamani , hab bisa mahdi tare da muwa.

Da gorommu da tabammu koyaushe Bagudu ya ɗauke muna suwa.

(Aliyu Ɗandawo: Waƙar Gagara Maƙiya)

 

Translation:

 

Resister to enemies grandson of Abarshi may God protect you

From all enemies all the time until the end of the world along with us

Our cola nut and tobacco powder we chew was taken care of by Bagudu.

Physical Features

There are certain features of Hausa man that are mostly found among Hausa. Typical Hausa man is tall, dark in complexion, their back head in bolder than the forehead. Hausa man is peace-loving people but revengeful. Bunza, (2015) has identified their land and some of their physical features as follows:

“Hausawa su ne mutanen da suka tsira ƙasar Hausa. Tarihinsu, da na kakanninsu, bai tsallake farfajiyar ƙasar Hausa ba. Ba su harshen gado face Hausa. Al’adunsu da ɗabi’unsu Hausantattu ne gaba da baya. Bugun gaba da harshe, da al’adun Hausawa, da ƙasar Hausa, babbar hujja ce, ta Hausanta da Hausawa. Samunsu baƙaƙe ko wankan darza, da matsakaicin zati, da baƙin gashi wulik! Mai kauri, gajere, kakkaura, da faɗi da kaurin hanci wani cikon sunna ne makaho da waiwaya. Idan sun yi magana lafazin yi canja rassa da ɗaya daga cikin kare-karen lafuzan harshen Hausa. An yi tangam mai zuwa hajji ya gamu da Annabi. Mai waɗannan sifofi shi ne Bahaushe, zuriyar da tsiro a ciki su ne Hausawa. Hulɗarsu ta cuɗeɗeniyarsu da maƙwabtansu ta haifar da birgimar hankaka da barbarar yanyawa, da Bahaushe ya raɗa wa rawani “Kaka-gida”.

Translation:

Hausa people were the people that originates in Hausa land, they have no other language other than Hausa their history and history of their decedents remained within Hausa land. Their mother tongue is Hausa. Their cultural heritage was Hausanized. Their black color and moderate light complexity, black and coined hair, wide face, hooked nose, and heavy lips have indicated the typical nature of Hausa man. Their speeches complemented the representations of different dialects in the Hausa language. Anybody who possessed these physical features can be regarded as a Hausa man. His people can be regarded as Hausa people. Interaction of Hausa people with their neighbors and other races has facilitated rampant changes in their physical features.

God, The Almighty in his wisdom created human beings in different locations, different sizes, different colors due to reasons that could be, geographical, economic, cultural, environmental, or even spiritual, this knowledge remained within the limit of God. It is within this God bounties that Hausa man is placed in his location and created with his features as mentioned earlier.

Identifying Hausa Man by His Body Gestures

There are certain body signs and gestures that are uniquely identified to Hausa people, the gestures can be done through the use of parts of their bodies, as communication to another person, they are by use of hands, head, shoulders, fingers, eyes, or faces.

Some gestures are done by Hausa to indicate “No” by shaking a finger or head, but nodding the head means ‘yes‘. Hausa man can use his hand to abuse[14] or show respect by using either one or two hands[15] together in fast. Hausa man also reacts when something terrible happened by using his two hands to hold his head. Hausa woman can indicate her love or acceptance show sign of marriage to a man by using her eyes[16]. Eyes can also be used to show a treat to a child or indicate a warning to him.[17] All these actions can be used to identify unique behaviors of a Hausa man

Dangerous Occupations

Hausa man is however identified with certain professions that could be risky to human life, or health. That is why in Hausa land is common for one to see people playing with dangerous creatures like hyenas, cobra, chimpanzees, or playing with sharp objects like knives, swords, or daggers on their stomachs and necks to impress people as a source of earning money in the society.

Conclusion

The tools which this paper used in identifying Hausa man is an opinion of the authors and someone may have a better way of doing it, but it is important to note that Hausa man today can be known for many things around the world, especially in the area of education, both Islamic and western education considering the prominent leaders like Sir Abubakar Tafawa Balewa, Sir Ahmadu Bello Sardauna of Sokoto, Malam Aminu Kano, a prominent politician of international repute. Sheikh Abubakar Mahmud Gummi for his international recognition and King Faisal award winner in Islamic scholarship. General Murtala Ramat Muhammad, was a brave soldier who fought on many war fronts and he influenced freedom for Zimbabwe when he was Nigerian head of state in the 70s before he was assassinated in 1976. Another president of Nigerian for the first republic, Alhaji Shehu Usman Aliyu Shagari, seasoned educationist and politician, and lastly is General Muhammadu Buhari, a brave soldier who was later converted to politics and for his popular performance as a military former head of state earned him another ticket recently as a new president of Nigeria 2015. The Hausa people are known all over the world for their transparency, honesty, justice, brave, and ability to lead fellow Nigerians with competence and confidence.

References

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Ali, A.Y. (ND) Roman Transliteration of the Holy Qur’an with full Arabic text  English Translation, El-Nahar Public. Publishing Distribution, Cairo, Egypt

Bunza, A.M. (1989): “Hayaƙi Fid da na Kogo” M.A. Dissertation, Department of              Nigerian Languages Bayero University, Kano.

Bunza, A.M. (2005) A Ji Bahaushe A Ga Bahaushe, A San Bahaushe ya yi Bahaushe      (Tsakuren Ficen Bahaushe da Tasirinsa a Duniyar Qarninsa)” Takardar da aka gabatar a Sashen Nazarin Harsunan Nijeriya, Jami’ar Usmanu Xanfodiyo Sakkwato domin walimar samun qarin girma ga Dr. Ibrahim Sarkin Sudan Kwantagora. B.A., M.A. PhD zuwa Associate Professor, Ranar 5 ga watan Ogusta, 2015 .

Clark, P.B. (1982) West Africa and Islam; Edward Arnold)

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Gusau, S.M.(1983) ``Waqoqin Noma na Baka:Yanaye-Yanayensu da Jigoginsu.`` M.A. Thesis, Submitted to the Department of Nigerian Languages, Bayero University, Kano.

Ibrahim, M.S (1983) Kowa ya sha Kiɗa. Nigeria, Ibadan Longman.

Jinju, M.H (2001) Musulunci A Afrika: Nazari ta Hanyoyin Tarihi da Falsata game da matsalolin yau, Zaria, Ahmadu Bello University Press.

Macmillan English Dictionary for Advanced learners Dictionary Dictionary 6^th

Madauci, I. et.al   (1982) Hausa Customs,   Zaria, Northern Nigerian publishing Publishing  Company.

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[1] .            Bunza, A.M. (1989) Hayaki Fid da na Kogo. M.A. Dissertation, Department of Nigerian

Languages, Bayero University Kano (p. 3-4).

[2] .            Referring to Sir. Ahmadu Bello, Sardauna of Sokoto, The first Premier of the defunct Northern

            region in Nigeria.              

[3] .            Hausa here refers to Sokoto, seat of the caliphate in Northern Nigeria.

[4] .            Gohe is nick name of the Ahamdu Bello.

[5] .            Kaduna was the headquarters of the defunct Northern Region of Nigeria

[6] .            Gusau was the last most popular city under Sokoto.

[7] .            Hausa refers to Sokoto, one of the Northern states in Nigeria.

[8] .            Bunza, A.M. (1989). “Hayaqi Fid da na Kogo” M.A. Dissertation, Department of Nigerian

Languages Bayero University, Kano (p. 30-42).

[9] .            Jinju, M.H (2001) Muslunci A Afirka: Nazari ta hanyoyin tarihi da falsafa game da matsalolin

yau, Ahmad Bello University Press (p. 48).

[10] .           Clark, P..B. (1982) West Africa and Islam, Ward Arnold, Scotland (p.1).

[11] .           Newman, P.N. (1991). “ A Century and a half of Hausa languages Studies” Nigerian

Languages, Yesterday, Today and Tomorrow. (p.1).  

[12] .           Those who use it usually put it in between lower lip and lower tooth and seek it gently.

[13] .           The word Goro is mentioned to show satisfaction in life. Because he is close to Emir.

[14] .           Call it “Aya” or “Daƙƙuwa” to signify abuse.

[15] .           “Jinjina “ which stands as salutation.

[16] .           “Marmaɗi” or “fari” indicates sweet test or joyful

[17] .           “Harara” reflects threat or intimidation.