HANDSHAKE ACROSS THE NIGER: A STUDY OF LINGUISTIC OUTCOME IN YORÙBÁ-HAUSA CONTACT
RIDWAN AKINKUNMI RABIU
Department of English and Linguistics,
Kwara State University, Malete, Kwara State.
Email- ridwan.rabiu@kwasu.edu.ng
Abstract
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.
Keywords: Nigeria, Language Contact, Proverb, Borrowing and Acculturation
Introduction
It has been established by researchers that the relationship between the Yoruba people and the Hausa tribe of Northern Nigeria predates the coming of the British colonialists Olaniyi (2006). The social interaction between the two tribes can be traced to trade and later Islamic religion. There is a consensus by scholars that there is an early connection and relationship between Yoruba people and other tribes in Nigeria such as Hausa, Nupe, Jukun, Benin, Itsekiri, Olukumi, and Igala. While some tribes such as Bini, Itsekiri, Olukumi and Igala share historical affinity with the Yoruba race, the relationship between the Yoruba people of South-western Nigeria and the Hausa people of Northern Nigeria can be traced specifically to trade and religion. It has been observed that language relates to one another just as humans do. In linguistics, the relationship between two languages can be traced from genetic classification, language typology as well as language contact which is the focus of this paper. It is observed that through social contacts which include enslavement, colonialism, trade, religion etc. two languages that are not genetically or typologically related can have some form of commonality. Olaniyi (2006) corroborates this claim when he explains the long standing relationship that exists between the Yoruba and the Hausa people. He says:
“The historical relationship between people of Northern Nigeria and the Yoruba runs deep. For more than five hundred years before British rule Yoruba merchants traverse communities in Northern Nigeria and established their abodes.”
In addition, we observe that another reason for the relationship between Yoruba people and their northern Hausa counterpart is that Yoruba language is the only language among the three major languages in Nigeria whose native speakers can be found in their ancestral lands in both the Southern as well as the Northern part of Nigeria. In this paper effort is being made to examine the relationship between Yoruba language which is a Kwa language spoken in Western Nigeria and Hausa language which is a Chadic language spoken in Northern Nigeria in order to examine contact between the two languages through a detailed analysis of borrowed words from Hausa to Yorùbá language and analysis of Hausa related Yorùbá proverbs and proverbial expressions. This paper will be divided into six sections which are (i) Introduction, (ii) Literature Review, (iii) Research Methodology, (iv) Data presentation and Analysis, (v) Findings and (vi) Conclusion.
Literature Review
No language is an island on its own, just as no language can survive on its own without interacting with other languages. The interaction between two independent languages is referred to as language contact. Some of the earlier works on language contact and its linguistics as well as non-linguistic effect on the host language and its people are Nwaozuzu and Ugwuoma (2013) who examined intra and inter language contact in their work titled “Sociolinguistics Study of Language Contact between Ubolo Speech Community, Enugu State Nigeria”. These researchers examined contact between Ubolo and other dialects of Igbo such as Awka, Owerri and Onitsha in one hand, and contact with other Nigerian languages such as Hausa, Idoma and Yorùbá language vis-à-vis contact through trade, historical antecedents, border areas and migration. Also, Adeyemi (2016) in his work titled “A Study of relationship between Arabic and Yorùbá languages' ' analysed the seeming similarities in form and meaning of words in Yorùbá and Arabic languages. He opined that:
“The history confirms the statement that the present Yorùbá tribes were from four origins i.e. Negroes, Nubians, Berbers and Arabs, while the last three were known to have dwelt in Egypt, took from their languages and culture and carried them to Yorubaland.”
What one can deduce from Adeyemi (2016) assertion is that words from Arabic language that can be found in Yorùbá language today are borrowed words that were picked by the Yorùbá people during their sojourn through Egypt. What this shows is that language contact can be used as an instrument of historical construction and reconstruction.
Further-more, Ekiye (2019) who in his work titled “Language Contact and Lexical Borrowing: The Ijaw Example” examined the effect of contact between English language as the target or donor language and Ijaw as the host language. Ekiye (2019) opined that “lexical borrowing in the Ijaw language results from the English language is a positive influence as it has enriched its lexicon without the replacement of already existing indigenous terms”. What this mean is that rather than being parasitic, contact between the two languages is symbiotic in nature
Abdulkadir (2021) also in his work titled “Linguistics Diffusion in the Development of Hausa Language” explains that Hausa language borrowed words from source languages such as Tuareg, Fulfulde, Kanuri, Nupe, Arabic, English and Yoruba language. It was observed that Yoruba language is the only source language from the Southern part of Nigeria from which Hausa borrowed gave credence to our assertion.
We observed that all the afore-mentioned scholars have examined and analysed language contact within the purview of lexical borrowing. Our aim in this paper is to go a step further and do an eclectic analysis that involves lexical borrowing and Yorùbá proverbs and proverbial expressions to examine and analyse the relationship that exists between Hausa and Yorùbá language. This is because no work to the best of the researcher's knowledge has been carried out using data from lexical borrowing and proverbs to ascertain the relationship between these two languages; this is the gap we aim to use this work to fill.
Aim and Objectives of Study
The main aim of this paper is to examine and analyse language contact between Yoruba language and Hausa language using data gathered from lexical borrowing and Hausa related Yoruba proverbs and proverbial expressions as instruments of analysis. This aim will be achieved through the following objectives:
(i). Identify lexical borrowed words from Hausa to Yoruba language.
(ii). Classify lexical borrowed words from Hausa to Yoruba language.
(iii). Identify Hausa related Yoruba proverbs and proverbial expressions.
(iv). Classify Hausa related Yoruba proverbs and proverbial expressions.
(v). Analyse the effect of Yoruba-Hausa language contact in peaceful co-existence and socio-political development of the two tribes.
Research Methodology
Data for this research work were gathered from both primary and secondary sources. Our primary sources include informants such as family heads (Mọ́gàjí), Baálẹ̀ (Village head), religious leaders, elders, teachers, civil servants and artisans in selected local government areas in the city of Ìbàdàn and Ilorin. This was carried out through the adoption of individual and focus group interviews. Our pool of secondary sources includes existing literature Yorùbá proverbs and related works on language contact among Nigerian languages. Also Hausa speakers, most especially those that are bilingual were consulted for proper elicitation of the required data needed for this research work.
Data Presentation and Analysis
In this work, data gathered will be study from an eclectic perspective which will involve analysis of contact between Hausa and Yorùbá language from the perspective of lexical borrowing and also through social contact between the two linguistic groups that can be gleaned from Yorùbá proverb and proverbial expressions.
Lexical Borrowing
The aspect of linguistics that is of concern to this paper is borrowing, which is one of the processes of word formation. Borrowing is a morphological process which involves the infusion of words from one language [donor language] into another language [the target or host language]. Words borrowed into a language must conform to the phonological and morphological rules of their host language. Lawal (2004) asserts that no language is free from borrowing when he explains that:
Language gives and takes from one another in imitation of human’s biological and social intercourse. English has for instance taken such words as drama, comedy, tragedy, scene and phobia from Greek. From Arabic have come such words as algebra, alchemy, alcohol, cipher and zero. Not many Yorùbá speakers know that words like “àdúà” “prayer”, “fìtínà” “trouble” and aásìkí “wealth” come from Arabic.
What this clearly shows is that no language is an island on its own, language relies on one another to survive just as humans and nations do. Examples of borrowed English words from French language which have become synonyms with original English words include the following:
1a. English French
Might Power
Wish Desire
Bough Branch
Help Aid
Begin Commenced.
We observe that words are borrowed from one language to another for two main purposes. One is the act of borrowing to fill a void or vacuum which occurs in a language through importation of a new concept; examples of these are science and technology terms that are borrowed from English to Yorùbá language. The other is the act of borrowing to replace or to co-use with an existing word in the language. Ajiboye (2021, p. 47) explains the status of borrowing in Yorùbá language. He opined that:
At Least three languages (English, Hausa, and Arabic) have a serious influence on Yoruba in the sense that many words from those languages come into Yorùbá through loaning. English words came into Yoruba through education, religion, sports and trade, Hausa mainly through trade and Arabic through religion.
Our effort in this work is to examine Yoruba words that are borrowed from Hausa language and classify them into two main groups.
Classification of Yorùbá-Hausa Lexical Borrowing
Borrowing has been classified by scholars using different parameters, some of the classifications include; direct and indirect borrowing, intralingual and Interlingual borrowing etc. In this work, the parameter that will be used in classifying words borrowed into Yorùbá from Hausa is alternative and non-alternative lexical borrowing. This is based on the purpose and function of the borrowed words in the host language which is Yorùbá.
(i). Alternative Yorùbá-Hausa Lexical Borrowing
This is a class of borrowed words that emanates not from lack of words in the host language for a particular concept but for some social factors such as age, religion, trade etc. This type of borrowing usually leads to the two words i.e. the borrowed word and the original word in the host language to be used as synonyms. This type of synonymy which occurs through borrowing is our focus. Examples of this type of synonym-related borrowing in Yorùbá from Hausa language include:
2. Yorùbá Hausa Gloss
(i). Afárá Gádà ‘bridge’
(ii). Àgé Sẹ́ńtẹ̀lí ‘kettle’
(iii). Alágbe Oníbáárà‘beggar’
Alágbe initially in Yorùbá language is used to refer to musician whose profession is to beg their audience for money through the art of praise-singing was later adopted to refer to alms begging. “Oníbáárà” on the other hand is coined by the combination of the Yorùbá word “oní” which mean ‘owner of’ or ‘dealer in’ to the Hausa verb “báárà’ which means ‘to beg’ to form “oníbáárà” which is used to refer to someone that begs for a living i.e. a beggar.
(iv). Baálé Mágàjí ‘family head’
(v). Ènì Járá ‘extra’
(vi). Ẹrù Káyá ‘load’
(vii). Ìgbéyàwó Yìgì ‘marriage ceremony’
(viii). Ìkómọjàde Súná ‘naming ceremony’
(ix). Ìwé Tákàdá ‘book’
(x). Kékeré Kèremí (Karemi) ‘little/small
(xi). Odò-ẹran Ìpàta ‘abattoir’
(xii). Ògì/ ẹ̀kọ Kókó ‘pap’
(xiii). Owó-orí Sadaki ‘bride price/ dowry’
(xiv). Tójúbọ́ Bàlágà ‘adolescence’
(xv). Wéréwéré Masamasa ‘quickly’
(xvi). Mẹ̀kúnnù Tálákà ‘poor people’
(xvii). Gbéga Yòǹbó ‘praise’
It was observed that the verb “yòǹbó” is exclusively used by Muslims and it is only used when they (Muslims) want to praise the holy prophet i.e. prophet Muhammad (Peace be upon him).
(xviii). Ṣàndí Táábà ‘cleaning of the private
parts with water after urination or defecation’
Gleaning from Abdulkadir (2021), an example of alternative borrowing in Hausa language is the word ‘Kansakali’ that is ‘sword’ which is also known as “takobi” in Hausa language. The researcher observed that while “kansakali” is an original Hausa word, “takobi” is a borrowed word from the Tuareg language and as a result the two words are now used in Hausa language as synonyms.
(ii). Non-Alternative Yorùbá-Hausa Lexical Borrowing
This is a class of lexical borrowing that is mainly used to fill a vacuum or a void in the host language. Unlike alternative borrowing, there are no counterpart words for the borrowed words in the host language. The researcher observed that through social contact such as trade and religion between the Yoruba people of South-Western Nigeria and Hausa people of Northern Nigeria which predates colonialism words were borrowed to fill a certain vacuum that exists in Yorùbá language. Examples of such words include:
(3) Hausa Yoruba Gloss
(i). Albasa Àlùbọ́sà ‘onion’
(ii). Masalachi Mọ́ṣáláṣí ‘mosque’
(iii). Dongoyaro Dóńgóyárò ‘neem tree’
(iv). Turare Tùràrí ‘incense’
(v). Laada Làádà ‘earthly reward’
(vi). Waka Wákà ‘an Islamic form of music that has now been commercialised by Yorùbá women’
(vii). Mọ́là Mallam ‘knowledgeable man’
Analysis of Proverb as an Instrument of Social Contact between Yorùbá and Hausa
Proverbs are one aspect of Yorùbá language that has enjoyed a lot of scholarly contributions, both in documentation and analysis. In this work, our primary focus is to examine and analyse Yoruba proverbs that are related to the Hausa tribe. The primary source of data in the selected Yoruba proverbs linked the two races i.e. Yoruba and Hausa together through the use of name data which include place names and the name by which the Yoruba people address their Hausa counterpart. Adeleke (2020, p. 64) the importance of Yorùbá proverbs in historical construction and reconstruction of Yorùbá history and Yorùbá people relationship with other tribes and races. He asserts that:
By the interrogation of both pre-colonial and post-colonial experience through the exploration of the Yoruba proverbs, we are able to bring to the fore the Yoruba values and identity as reflected in Yoruba Mythological history in proverb, biographic proverbs, proverbs highlighting the Yoruba warfare, proverbs on diplomatic relation; proverbs with Yoruba contact with other Ethnic Groups; Encounter with other West African countries; and Yoruba contact with the West and East.
Through the analysis of Hausa related Yoruba name-data derived proverbs, the historical relationship that exists between the Yoruba and Hausa tribe can be examined. Some of the Yoruba proverbs and proverbial expressions that are related to the Hausa tribe can be classified into two which are derogatory proverbs and non-derogatory proverbs..
Classification of Hausa-Fulani Related Yoruba Proverbs
Yoruba Hausa related proverbs and proverbial expressions will be classified into two main classes for the purpose of this work. These are (i) derogatory proverbs and (ii) non-derogatory proverbs.
(a). Derogatory Proverb
These are classes of proverbs that are used to malign as well as abuse another person, race or tribe. They are the type of proverb that spread hate speech according to Adeleke (2020). Adeleke (2020) asserts that:
…the occurrence of hate speech has always been with us. They (researchers) may wish to look into the plethora of Yoruba indigenous sayings, which may constitute hate speech. The most serious issue is that many individuals from different ethnic groups use hate speech without knowing that they flourish in it. Hate speech occurs in every domain of human endeavour.
Examples of some Yoruba-Hausa related proverbs and proverbial expressions that can be classified under inter-tribal derogatory proverb include the following:
4. (i). Kí Gàm̀bàrí tó ó ru námọ̀ dé ilẹ̀ yìí; ẹran ni àwọn babańlá wa fi ń jẹun.
‘before the Hausa man brought beef to our shore, our forefathers have been eating meat’
This proverb shows that before Yorùbá people contact with the Hausa, they already have the requisite knowledge of animal husbandry and goat rearing, though the popular animal that can be found among the Yorùbá then is the goat known as “West African dwarf”. It was during their contact with the Hausa people who are referred to as “Gambari” who are known for their pastoral life and herding of cows and other animals from the Northern part of the country that they have access to cows. This proverb shows two ethnic groups that rely on one another for socio-political development; this is because while the Hausa people are the main producer of cows through rearing the Yorùbá people are the main consumers of the animal as statistics have proven.
(i). Úkù úkù dé; Gambari dé
“Uku Uku is here (a negative way to refer to a Hausa man), Hausa man is here”
(ii). A ní ki Gàm̀bàrí tàkìtì ó ní ilẹ̀ le; ṣé a fẹ́ kó tàtayè tẹ́lẹ̀ ni.
“A Hausa man is asked to summersault and he is complaining that the ground is hard, who cares if he survives”.
This proverb shows lack of pity or empathy for an individual because he or she is not a member or belongs to a particular tribal group. It is one of the proverbs that promotes tribalism and can be classified as hate speech.
(iii). N ò ní kí Gàm̀bàrí má sun rárà; kó ṣá má ti ki ìyá mi
‘I do not object to a Hausa man rendering panegyric, in as much he did not praise my lineage’
The researcher observed that this proverb can also be categorised under hate as it used to denigrate and malign an individual because of his or her cultural and tribal affinity.
(iv). Gàm̀bàrí pa Fúlàní kò lẹ́jọ́ nínú.
‘That a Hausa man killed a Fulani man should not bring any rancour or argument’.
This proverb shows that Yoruba people see the Hausa and Fulani tribes as one indivisible unit i.e. a siamese twin. This is because they believe they share linguistic, religious, historical, cultural and tribal affiliation and are categorised together as one. Abdulkadir (2021, p. 85) explains the relationship that exists between the Hausa and the Fulani tribes. He opines that:
The Fulani, like the Normans who conquered England and failed to impose their language on the English because of their numerical weakness found themselves speaking Hausa language. This could be the linguistic reason for the emergence of a class in northern Nigeria called the Hausa-Fulani.
We also observed that this proverb also falls under hate speech because the death or murder of an individual is not recognized because of his tribal and cultural affinity.
(b). Non Derogatory Proverb
These are proverbs that are devoid of hate speech or used to malign a particular race, tribe, gender or physical or mental qualities of an individual. These sets of proverbs and proverbial expressions are mainly used to promote the cultural practices of the Hausa people. Examples of such Yoruba-Hausa related proverbs include the following:
5. (i). Ẹ ní bá gboúnjẹ lọ́wọ́ Fúlàní; ni yóó pe màálù ní bọ̀dá.
‘it is only an individual that is being fed by the Fulani that will call their cow brother’.
This proverbial saying also shows the Yorùbá people's understanding of the socio-cultural practice of the Hausa-Fulani people is the nomadic style of herding cows from one place to another. It also reflects their understanding of their herding of animals, most especially cows, a cultural practice rather than just a profession to earn a living.
(ii). Ohun tí à ń wá lọ Sokoto; Ó wà ní àpò sòkòto wa.
‘What is being sought for in Sokoto lies inside our pocket’.
This proverb shows the relationship between Yorùbá people and the Hausa-Fulani tribe of Northern Nigeria. The importance of Sokoto city which is the administrative capital of Northern Nigeria in pre-colonial era, colonial era and post-colonial era and the seat of the caliphate are amplified and promoted through this proverb.
(iii). Ganni ya Fiji [Ìròyìn ò tó àfojúbà]. ‘Seeing is believing’.
This is a complete adaptation of a proverb that is borrowed from Hausa language into Yoruba language. This shows that not only do Yoruba borrow words from Hausa language; proverbs are also borrowed and adapted from Hausa language to Yoruba language. This evidence shows a deep relationship between Yorùbá and Hausa tribes.
(iv). Ọ̀pá kan ṣoṣo ni Fulani fi í da igba màlúù
‘The Fulani uses only one staff to control his herd of cows’
This proverb reflects the use of cultural objects such as herding staff which is referred to as “sanda'' as an important instrument that is used by herders to control the herd of cows and its usage by herders is passed down from the adults to the younger ones. It also shows Yorùbá deep knowledge of socio-cultural practices of the Hausa people that is why the Hausa-Fulani are mainly pastoralists the Yorùbá people are known for tilling the ground that is an agrarian society. A clear understanding of each tribe main profession and cultural understanding help them promote peace and stability and avoid herders and farmers clashes which is now common in our society
(v). Kí Gàm̀bàrí tó ó ru námọ̀ dé ilẹ̀ yìí; ẹran ni àwọn babańlá wa fi ń jẹun.
‘before the Hausa man brought beef to our shore, our forefathers have been eating meat’
This proverb shows that before Yorùbá people contact with the Hausa, they already have the requisite knowledge of animal husbandry and goat rearing, though the popular animal that can be found among the Yorùbá then is the goat known as “West African dwarf”. It was during their contact with the Hausa people who are referred to as “Gambari” who are known for their pastoral life and herding of cows and other animals from the Northern part of the country that they have access to cows. This proverb shows two ethnic groups that rely on one another for socio-political development; this is because while the Hausa people are the main producer of cows through rearing the Yorùbá people are the main consumers of the animal as statistics have proven.
Findings
This researcher observes that popular sayings and proverbs that promote rather than denigrate other ethnic groups can help promote peaceful co-existence and serve as a non-kinetic approach to resolve insecurity in Nigeria. This can also be used to reduce ethnic tensions that have birth separatists groups such as Movement of the Emancipation of Niger-Delta (MEND) and Niger-Delta Avengers in the south-south region, Indigenous People of Biafra (IPOB), Eastern Security Network in the East, Yoruba nation agitators and “Ẹgbé Ìlànà Ọmọ Oòduà” in the West and Fulani ethnic militias in the Northern region.
It was also observed that this research work answered Ajiboye (2021, p. 47) observation that it is not always known if language contact effect is positive on the host language. He opined that “one can assume that language changes because of inherent variability of language production. One thing that has not been reported is whether the change is positive or negative”. As shown by our observation above, contact between Yoruba and Hausa language has been positive rather than negative. This is because beyond its primary purpose of lexical advancement and development of vocabulary which has helped fill some vacuum in the language it has also helped to foster inter-ethnic relation and peaceful coexistence among the two tribes.
It was also observed through this work that proverbs and other oral literatures can be used to examine and analyse the relationship and behaviour pattern of the Yoruba people to other tribes in Nigeria most especially before the advent of colonialism. This can be done to in other languages as well Through this work it is also observed that there are many borrowed words in Yoruba language whose origin can be traced to Hausa language. These borrowed words according to our research can be classified into alternative and non-alternative classes. It was also discovered that based on the researcher’s findings Hausa language is the only language in Nigeria that can be linked to Yoruba language proverbially. Also, proverbs that are related to the Hausa tribe can be classified into derogatory and non-derogatory proverbs.
Conclusion
In conclusion, it has been established that there is a deep connection between Yoruba, a language that belongs to the Kwa language group and Hausa, which is a Chadic language group that dates back five hundred years before colonialism. Evidence of this inter-tribal relation can be gleaned from their language contact i.e. lexical borrowing and through the analysis of Hausa related Yoruba proverbs and proverbial expressions. The researcher recommends that effort should be made by other researchers to use oral data such as proverbs, riddles, folklore and panegyric to examine the relationship between the Yoruba race and other tribes in Nigeria. This is because such works can help in historical construction and reconstruction, foster peaceful co-existence and reduce ethnic tensions among ethnic nationalities in Nigeria.
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