This paper is an attempt to peep at a forgotten and neglected aspect
of Hausa linguistics in the name of Anthropological Linguistics. It is a study
which sets out to provide an overview of the subject under review as suggested
by the paper’s title: “Linguistic spaces in Hausa trado-medical antiquities”.
The data are gathered from primary and secondary sources specifically during
field work and several contacts with selected Hausa practitioners. The focus of
the study include the relevance of language in the Hausa trado-medical heritage;
the identification of the major historical landmarks of Hausa traditional
medicine namely ancient and pre-colonial healing traditions. Likewise, this
work traces the Linguistic spaces in the herbal and faith medicine (Bori and Tsibbu). These are then explored in three stages namely, the linguistic
spaces in the medicinal sources; branches of Hausa medicine, and...
Linguistic Spaces In Hausa Trado-Medical Antiquities:
A Neglected Aspect In Hausa Anthropological Linguistics
Aliyu Muhammadu Bunza
Professor of African Culture (Hausa)
Department of Language and Cultures
Faculty of Humanities and Education
Federal University Gusau, Zamfara State, Nigeria
Being a paper presented at the 3rd Symposium on West
African Languages (SYWAL 2018) held in Warsaw from 26th - 29th
September, 2018 at the University of Warsaw, Poland.
Abstract
This paper is an attempt to peep at a forgotten and neglected aspect
of Hausa linguistics in the name of Anthropological Linguistics. It is a study
which sets out to provide an overview of the subject under review as suggested
by the paper’s title: “Linguistic spaces in Hausa trado-medical antiquities”.
The data are gathered from primary and secondary sources specifically during
field work and several contacts with selected Hausa practitioners. The focus of
the study include the relevance of language in the Hausa trado-medical heritage;
the identification of the major historical landmarks of Hausa traditional
medicine namely ancient and pre-colonial healing traditions. Likewise, this
work traces the Linguistic spaces in the herbal and faith medicine (Bori and Tsibbu). These are then explored in three stages namely, the linguistic
spaces in the medicinal sources; branches of Hausa medicine, and the
classification of illness, application and administration of drugs. The paper
equally engages on the linguistic aspects in Hausa taboo, incantations, magic
spells, communications, prayers, gibberish and citations regarded as medicinal
sources and materia medica, in the name of medicine. In Hausa trado-medical
antiquities, language is an integral part of medicine, the popularity and
efficacy of medicine depends on the nature of the linguistic devices attributed
to it. The supernatural forces in the magical medicines and the general healing
tradition have a secret code named naqali/asiri/gindi (secret code). Interestingly,
the code is a linguistic drill in the classical ancient Hausa grammar. Language
is therefore medicine, and medicine is language in the perceptions of Hausa
trado-medical professionals. Without language there is no cure.
Introduction
Language is an
important instrument in human development from time immemorial to the modern
age of scientific and technological development. It is scientifically and humanly impossible
to attain any level of advancement without language. Linguistics as a
discipline is the scientific study of language and its structure, including its
grammar, syntax and its phonetics and phonology. The first Hausa generation in
the world of Hausa linguistic studies such as, Hambali (1967), Galadanci (1969),
Pilszezikowa (1969), Adeyanju (1971), Schuh (1974), Bagari, (1976), Rufa’i
(1977) Muhammad (1977) and Newman (1996) were Hausa grammarians. The second
generation which include Pawlak (1983), Salim (1981), Zaria (1982), Abubakar
(1982), Madaki (1983) and Daba (1987), just to mention but a few, researches largely
on the general aspect of Hausa linguistics. It is the opinion of this paper
that, linguistics plays a significant role in Hausa medicinal heritage. To
demonstrate the fact to my testimony, the paper focuses its attention on Hausa
trado-medicinal heritage with special reference to the available linguistic
spaces that are neglected, ignored or forgotten by the experts. The literature
and culture aspects of research in Hausa studies address the subject in
abstract; Lewis (1981), Bunza (1989 and 1995), Sudan (2000), Albasu (1999), Besmer
(1973) and Usman (1995) failed to identify language in the antiquities of
medicine and magic. In the absence of any pioneer research in Hausa anthropological
linguistics, the paper is a prayer to give the discipline a chance in Hausa
linguistics.
Overture
The specific
branches of linguistics include Sociolinguistics, Dialectology,
Psycholinguistics, Structural linguistics, and Anthropological linguistics. My
concern in this paper is the Anthropological Linguistics, which is an interdisciplinary
study of how language influences social life. Therefore, anthropological
linguistics is the study of the relationship between language and culture; it
usually refers to work on languages that have no written records. It is a
branch of anthropology that originated from the endeavor to document endangered
languages. On the other hand, traditional medicine is an ancient system of
medicine and practice based on long-held beliefs passed down through particular
culture. In a nutshell, it is any system of healthcare that has ancient roots,
cultural bonds, and traces. These include ayurvedic medicine, ethno-medicine,
shamanism, herbalism, faith medicine and all the healing arts that are
subjected to cultural applications and assessment. Anthropological linguistics
and traditional medicines are special branches of culture with common
background of ancient antiquities. Culture is defined as the art and other
manifestations of human intellectual achievement regarded collectively. Thus,
between culture and language, there exists a cordial relationship which gave
birth to the new found land in the discipline of linguistics called
Anthropological Linguistics.
Anthropological Linguistics and Culture are twin brothers in the
academia of linguistics. Linguistic anthropology deals with languages with no
written records which are under the clutches of extinction and endangerment. In
the study of Hausa trado-medical heritage, a lot of medical vocabularies with
meaningful linguistic usages are at the verge of extinction. The registers in
the vocabulary of the profession of Hausa healing art and magic are critically
endangered by modern technological advancements and globalization. The grammatical
functions of Hausa trado-medical vocabularies and the semantics of the magic
spells, incantations, supernatural communication and taboos attached to some
illnesses, medicaments related to some medicinal plants and trees are part of
the linguistic spaces that were neglected over the years by linguistic studies
in Hausa language. This introductory study desires to widen and open up new
spaces for the crystal exploration of Hausa Linguistics with regards to Hausa
medicine for further research.
Methodology
As a new initiative
in Hausa Linguistic studies, this research was faced with the dearth of
relevant material. I therefore concentrated on the available thesis and
dissertations in Hausa higher degree (MAs and PhDs). In fact, very few BA
projects were found to be relevant in providing material for further research.
Vast number of published materials was consulted to prepare the bases of my
research arguments. The next phase in my methodology involves contact with fifteen
selected Hausa medicine men and healers namely: three herbalist, three faith
healers, three magicians, three soothsayers, and three professional native
doctors. In addition, students and professional colleagues in the field of
culture, sociology and linguistics were consulted to cross examine discussions
held at the field work. I finally realized that, materials at hand are worth
trial to demonstrate the evidence of linguistic spaces in Hausa trado-medical
antiquities.
From Communication to Medication
All the worlɗs
divine religions hold the belief that Adam and Eve are the first human
creatures. The pagans, atheist, traditionalists all have deities which they
believe to exist before the early man. Darwin’s theory of evolution of man failed
to recognize language in human development. Human language developed from
non-verbal to verbal communications. These modes of communications started from
the early age of creation, it is yet to be ascertained the date and the
specific name of language spoken by the early man. Certainly, communication
requires a third party which translates into the culture of togetherness in the
development of human communication. The environmental factors, climatic
conditions and vegetation could have influenced the types of vocabularies
coined to convey messages. The first communication was assumed to be between
man and his creator, his deity, his idol, or any faith he believes in. In this
view, devotion, prayers, supplications might be the first communication in the human
world. In Hausa cultural opinion, the words that are used to worship God or
deities in any faith are same words used to avail any uncomfortable situation
and illness. Subsequently, these are the vocabularies developed into medicament
for human wellbeing and illnesses. In this opinion, Anthropological Linguistics
was the first linguistic branch to occupy special space in Hausa linguistic
development.
Hausa Trado-medical Heritage
The Hausa word for medicine “magani”
is as old as Hausa Language itself. It is a general term referring to all types
of medicines both ancient and modern. It is named “tsafi” in its supernatural context and “siddabaru” if it involves tricks and illusions, (Bunza, 1990) and (Adamu,
1990); “tambaya” is another term
referring to supernatural medicines in the context of Hausa confrontational
songs. After the advent of Islam in Hausaland (Hiskett, 1975), (Greenberg, 1941)
and (Abdullahi, 1981) additional terms such as “tsibbu” (faith healing) “sihiri”
(magic) “asiri” (secret) “dawa’i” (medicine) “makaru” and “sammu” (magic
traps) were all added to the meaning of “magani”
in Hausa perception of medicine. The Hausa notable ancient branches of healers
include “bori” (devotees) (Besmer, 1973)
and (Last, 1991); “‘Yar maiganye” (herbalist)
and the professionals such as bone settlers & psychiatrists, barbers and
witch doctors. With the coming of Islam “tsibbu”
(faith healing) emerged. Thus, the two generations of Hausa Trado-medical
heritage are named as magungunan
gargajiya (traditional medicine) and magungunan
tsibbu (faith medicine). In all, Hausa medicinal plants and trees, and the
ancient medicaments remain the basic ingredients, while the traditional
techniques of the healing arts are the same. These great antiquities were
preserved in Hausa folklore, literature and culture from time immemorial to the
present modern age.
The Data
The primary sources of the data to be analysed includes Hausa
medicinal plants, trees and medicaments. The role of language in the
extraction, application, dispensing and administration of the drugs would be
carefully observed. Incantations, prayers, chants, magic spells and the praise
epithet of the notorious Jinn
associated with healing tradition in Hausaland are part of the data to be
examined. Language usages in Hausa magic and supernatural medicines are part of
the essential materials to be utilized in the data analysis. Superstitious
beliefs and taboos are the most predominant features in Hausa Trado-medical antiquities
in which linguistic traces are well pronounced. Thus, the data under review can
be categorized into four parts: Linguistic chemistry of bori and exorcism therapy sources of Hausa trado-medical heritage; Major
branches of Hausa medicines; and the administration of the medicaments in
general.
Data Analysis
i.
Linguistic chemistry of bori and exorcism therapy.
ii.
Linguistic spaces in the sources of Hausa medicine
and medicament.
iii.
Linguistic spaces in the Hausa illnesses and
wellbeing.
iv.
Linguistic apparatus in the administration and
application of the medicines.
Linguistic Chemistry of Bori and Exorcism Therapy
Spirit possession and demons’ dance was the early medicinal
practices among the Hausa people. Though it is not scientifically practable to
know the first healing practices used by the first Hausa man on earth, but
language was probably the first developed instrument in human culture. In this
regard, bori spirit possession which
involves supernatural communications, incantations, prayers and citations to
the beloved Jinns of the possessed
was the first medicinal antiquities before the herbs and their medicaments. In bori cult, the cure is through verbal
communications and signals to the devotee in the processes of “girka” (initiation). Greenberg (1941), Bunza
(1999), Gobir, (2012), Prince (1957), Last (1991) and Tremearne (1936) all
studied “girka” (initiation) extensively.
In the girka initiation strategies,
the sacrifices offered to the strange Jinn
are purely linguistic battle in the style of sermon and admonishment. The
language of “boboniya” (devotee) in bori cult reads thus;
Inbuloo,
inbuloo, inbuloo amin jooni, hana’ngel gwaggel, kwankwanbilo! Kwankwanbilo!
Amin hoo tataa!
Totally gibberish, however the name “Kwankwanbilo” is believed to be the central city of Jinns alleged to be located in Argungu
or Gobir kingdoms. In girka
initiations, an invitation to treat is offered to the possessed person in the
following language:
Atabirkici,
anabirki, hana zolami, hana zola, ba kaura, kaura, gaton kaba kid'in gwali kwagam!
The phrases Ɗgaton kabaɗ (beneath
the kaba), and Ɗkixin gwaliɗ (gwali music) carry meaning as noted in the
translation. Boboniya (possessed lady)
counting style is chanted in the following manners:
1
|
ninid'i
|
2
|
nigo’o
|
3
|
nini
|
4
|
bilid'd'i
|
5
|
alum
|
6
|
papalun
|
7
|
papalum
|
8
|
hamango
|
9
|
talanguru
|
10
|
guf
|
If this counting style is chanted to the hearing of the possessed
or a client seeking the therapy, the ailment would be reduced to the barest
minimum. However, it should be noted that, the counting is gibberish. The
language of bori cult deviated from
the norms of the casual speech. In bori
talking cure, every human being is addressed in plural not singular, there is
no “kai” (you), “ni” (I), “shi” (he), “ita” (she), the style is “mu” (we) (as in ni -me) and “ku” (you)
(as in kai -you). As per vocabularies,
semantic gap is very wide, as it is noted in:
Hausa
|
English
|
Bori
vocabulary
|
Translation
|
rogo
|
cassava
|
buran k'asa
|
earth
penis
|
ido
|
eye
|
k'wai
|
egg
|
kunu
|
porridge
|
giya
|
beer
|
jaye/d'aga
|
move back
|
yayau
|
yah! Yah
|
kai
|
head
|
qoqo
|
a
calabash container
|
baki
|
mouth
|
kogo
|
cave
|
Words expressing
success and joy are: Jar qaniya (gibberish)
Request for
cigarette to smoke is: Sigarata
manta sabuba (gibberish)
Believers in the bori cult therapy are always careful to
the doctrine of their linguistic devices in protecting the antiquities of their
medicinal values. As per the exorcism in Muslim, Christian, Hindu and Jewish
traditions, it is a language business of recitation, singing, and shouting
talks to communicate and negotiate with the Jinns
under trial. In exorcism, the meaning is very clear and precise without
linguistic adornment or gibberish. This demonstrates that, the journey of Hausa
medicinal practices is historically a linguistic one, from the stage of admission
to the stage of discharge.
Linguistic Spaces in the sources of Hausa
Medicine and Medicaments
To start with, the Hausa word for medicine “magani” is alleged to be a linguistic concoction of three morphemes.
In linguistic studies, morpheme is the smallest grammatical unit in a language.
In morphology, morpheme is not identical to a word, morpheme may or may not
stand alone, where-as a word by definition is free standing. The morphological
assessment of the word “magani” reads
thus:
Hausa: ma yi ma gani
Translation: let us try and see
As noted above, “ma”, “yi”, and “ma” are morphological units that cannot be further divided. The
word “gani” is a verb. Right from the
nature of the subject under review, linguistics plays a significant role.
Bringing three morphemes together added to a verb Ɗganiɗ to form the word “magani” deleting “ma” and “yi” is a
linguistic process of a kind. The other opinion on the origin of the word is
from “mu gani” (let us see),
gradually “mu” changes to “ma” by phonological process and added to
“gani” to translate “magani” (medicine) as one word for the
noun medicine. In addition to all, thus, some Hausa Muslim scholars are of the
view that the word “magani” is trans-adaption
process of foreign loanwords into Hausa. The Arabic word “almughnii” or “mughni” (contentment),
hence adapted as “magani” is a
phonological style of linguistic borrowing, (Salim, 1981). “Siddabaru” (magic) in the magical context
of Hausa medicine is derived from the word “dabara”
(trick) singular; “dabaru” (tricks) plural, replacing vowel /a/ with /u/
to give plural is a morphological process. In a more complex process, the prefix
Ɗsidɗ developed to stand as Ɗsidabaruɗ (elusion). The ancient word for
medicine in Hausa “tambaya” literally
means ‘question’. In the art of medicinal antiquities, it stands for ‘black
magic’ and supernatural performance. The semantic aspect plays a role in the extension
of meaning from a mere question to a wider meaning of an inquiry or search for
supernatural qualifications. This is the beginning of linguistic spaces in Hausa
healing antiquities.
The sources of Hausa
medicine generates number of Hausa vocabularies, figures of speech, and
terminologies that are well known to the practitioners and their clients. The
great linguistics’ antiquities can be traced in the following examples in the naming
of names of Hausa materia medica:
Hausa name
|
Botanical name
|
Medicinal name
|
English rendition
|
|
1
|
Tumfafiya
|
Calotropis procera
(Ait)
|
Mai kaman mutum daga nesa
|
Like a man from afar
|
2
|
Maxacci
|
Mahogany/
Khaya senegalensis
|
Magani mai d'aci
|
Bitter medicine
|
3
|
Hano
|
Boswellia odarata
|
Hana zamba
|
Protection from mischief
|
4
|
Sabara
|
Guiera senegalensis
|
Kina son lihidi
|
The lover of shadow
|
5
|
Tsamiya
|
Tamarindus indica
|
Mashak'atar iskoki
|
Jinns’ arena ‘rendezvous’
|
6
|
Aduwa
|
Kigelia africana
|
Addu’ar Ma’aikin Allah
|
Prophet’s prayer
|
7
|
Rini
|
Ceiba pentandra
|
Kere itace
|
Above all trees
|
8
|
Gamji
|
Ficus platyphylla
|
Babban icce/
Cika bakin akuya
|
The big tree
|
9
|
Kuka
|
Adansonia digilata
|
Bukkar iska
|
Jinns’ hut
|
10
|
Zogallegandi
|
Moringa oleifera
|
Mazan tsaye
|
Capable men
|
11
|
Faru
|
Lannea bateri kokwara
& Gillet
|
Babban icce
|
A big tree
|
Apart from the linguistic evidence in Hausa botanical vocabularies,
components of animals, birds and insects is part of the sources. A wide
linguistic space occupied by these categories is in the sociolinguistic studies
of Hausa taboo, (Bala, 1995). In Hausa medicine, taboos are efficacious
measures of protecting the active ingredients of a particular medicine or a
great feeling of solidarity to the active drugs or a precaution to escape
attack of dangerous species. By the taboo tradition, alternative names and
meanings are provided to cover up the so-called taboo names. This is assumed to
be an antidote to the culturally anticipated side effect. Examples below may be
of good linguistic evidence:
Popular
taboo
|
English
|
Alternative
names
|
|
1
|
Kura
|
Hyena
|
Karen
daji (bush dog)
|
2
|
Kunama
|
Scorpion
|
Maik'ari (one with hook)
|
3
|
Maciji
|
Snake
|
Majaciki
(reptile)
|
4
|
Damisa
|
Tiger
|
Mussar
daji (bush cat)
|
5
|
Iskoki
|
Jinn
|
Mutantani
(caricature)
|
6
|
Qayar kifi
|
Fish
bones
|
Hakin
wuya (neck fiber)
|
7
|
Zaki
|
Lion
|
Manyan
dawa (elders of the bush)
|
8
|
Zuma
|
Honey
bees
|
K'udan zuma
(honey flies)
|
It is a verbal taboo in Hausa to openly mention a scorpion’s name.
To avoid its sting, “maiqari” is the alternative name often used, and same
to the rest of the species cited above. In linguistic studies, this is an addition
to the repertoire of Hausa vocabulary and an expansion of its existing semantics
same time.
Linguistics Spaces in the Hausa Illnesses and
Wellbeing
In the studies of
Hausa traditional medicine, the major branches include: general medicine, magical
medicine, folk medicine and faith medicine (tsibbu).
As per the illnesses, major and minor illnesses are the main categories. In the
healing art, curative, preventive and causative medicines are prominent. In all
the aforementioned, traces of linguistics traces could be boldly seen for the
active role it plays in the administration of the drug. In the language of
Hausa trado-medical professionals, notorious illnesses are addressed in the
following linguistic styles:
Hausa
names
|
English
|
Alternative
names
|
|
1
|
Kuturta
|
Leprosy
|
Zafi
(hot)
|
2
|
Hauka
|
Mental
illness (madness)
|
Tavuwa (touch/shaking)
|
3
|
Zawo
|
Diarrhea
|
Gudu
(run/running)
|
4
|
Farfad'iya
|
Epilepsy
|
Shafar
iska
|
5
|
Makafta
|
Blindness
|
Rashin
ido (loss of sight (eye))
|
6
|
Ciwon
sata
|
Kleptomania
|
Sammu (a
magic curse)
|
7
|
Gwaiwa
|
Hernia
|
Burguma
(a grown up)
|
8
|
Rashin
haihuwa
|
Infertility
|
Bakararre/bakararra
(closed one)
|
In the actual linguistic context of these given words, the original
and alternative meanings are not taboo but symbolic names of showing sympathy
and solidarity to the beloved infected fellows. In dealing with these major
illnesses, the alternative names convey same meaning with the common names and
require no further details to any native Hausa speaker. This is a clear
testimony that, language is an important segment in Hausa medicine. The
linguistic space in Hausa medicinal vocabularies is of equal importance with
the medicaments in the business of treatment and cure.
Medical Terminology
In the field of supernatural medicines and magic, certain medical
linguistic terminologies were used in naming medicines and special treatments.
The naming style of supernatural medicines worth to be mentioned herein are:
Name
|
Literal
meaning
|
Medical purposes
|
|
1.
|
Baduhu
|
Provide
darkness
|
To make
one invisible
|
2.
|
Basanyi
|
Cause
reluctance
|
Power to
make rival inactive
|
3.
|
Sagau/k'ago
|
Unbending
|
To make rival’s
hands immovable
|
4.
|
Shashatau
|
To forget
with
|
To cause
forgetfulness to rival
|
5.
|
Bi-ta-zai-zai
|
To follow
her
|
Inducing
irrevocable love to spouse
|
6.
|
Gaba
|
To flee
|
Escape by
flying
|
7.
|
Kurciya
|
Quit
unceremoniously,
|
Helpless;
roaming about indefinitely
|
8.
|
Tauri
|
Hardness
|
Protection
against iron and metal weapons
|
9.
|
Rufa-ido
|
To close
eye
|
To cause temporal
blindness/ hallucination
|
10.
|
Kaudabara
|
To miss
target
|
Protection
against arrows/ spear/ bullet (bullet proof)
|
11.
|
Kahi/Kafi
|
To flag
or plant
|
Permanent
immunity/ protection
|
These names are either, metaphorical, symbolic, functional or
concocted in a special linguistic style. Each of the mentioned names has a specific
linguistic interpretation to demonstrate its usages or efficacy (as the case
may be). Baduhu is derived from verb
‘ba’ and a noun ‘duhu’. ‘ba’ means to
give, put in, or a state of; the noun ‘duhu’
means darkness, invisibleness, poor visibility. The purpose of baduhu charm is to make its owner become
invisible right away. In the case of basanyi,
‘ba’ stands for, to give or make,
whereas ‘sanyi’ is a state of
coolness, reluctance and inactivity. The charm of basanyi is to cause reluctance or inactiveness to a rival in confrontations
(boxing, wrestling or fight). In a state of confrontation, sagau/qago would disarm partner by making his hands immovable. No amount of
effort would make your enemy to recall where to meet you if you possess shashatau. In matrimonial affairs and
love, bi-ta-zai-zai would force your
love to surrender unconditionally. For self-protection, warriors need gaba charm to flee. Tauri charm is to repel spears and sword. Rufa-ido to skip; and kauda-bara
to wade off attack. Kurciya is a
causative magic to force enemy to flee like a bird and, kafi/kahi is a permanent protection to a house, town, oneself or
place of work. In the magical theory of alike produces alike, we can noticed
from these names that, all of them are linguistically relevant to the magic or
supernatural force they stand for. In this respect, the equation of linguistic
spaces is linguistically balanced.
Linguistic Apparatus in
the Administration and Application of Drugs
Language plays a very vital role in the administration and application
of the Hausa drugs and medicaments. In Hausa medicinal context, linguistic
usages can be seen in three stages: (a) Before commitment/extraction of the
herbs/medicaments. (b) During the application of the said drug. (c) After the
administration of the drug. In all the three stages, three notorious language
usages are employed, namely: Communication, Prayers and Incantations. These are
termed notorious because any of them is missed or wrongly administered; the
treatment or medicine in question is bound to fail. Thus, the herbs
medicaments, and concoctions, as per the content of the medicine are all
subject to the accurate application of the prayers, communications or
incantations (as the case may be) instructed to be chanted. Anything short of
the agreed chanted words invalidates the medicine.
Advanced
Prayers/Incantations/Communications
These are the medicinal talks to be supplicated before extraction
or prior to the extraction of the herbs or medicaments. Powers of these words
are believed to reactivate and aggravate the active ingredients and powerful
forces in the very herbs or medicament. The Kolo
tree (myriantus arboreus) is used as
protective medicine against (teeth) bite (of human and wild animals). At the
prior or time of removing its roots, the following communications are done:
Hausa: Salamu alaikum
kolo. Wanda bai san ka ba shi ka ce maka kolo. Mu da mun ka san ka ba mu ce
maka kolo, sai dai maganin zaga muka
ce ma.
Translation: Peace
be unto you Kolo (myriantus arboreus). It is he who don’t know
you (your usage) that calls you Kolo,
but we, who know your importance we call you medicine for molars.
In a careful observation, the name Kolo if mentioned might invalidate the medicinal functions. Though
the client pronounced the name openly, but repents and resort to the adhered
terminologies of Zaga (molars)
instead of haqura (teeth), to affirm
his total submission and believe in its effectiveness.
Jirga tree (Bauhinia rufesceus)
used in Kaudabara a supernatural
protection has a similar citation before its leaves and branches are removed:
Hausa: Salamu alaikum
Jirga, wanda bai san ki ba shi ka ce miki Jirga. Mu da munka san ki ba mu ce
miki Jirga, sai dai jirge k'ota/'bota mai da tsini baya.
Translation: Peace
be unto you Jirga (Bauhinia rufesceus). It is he who don’t
know you that calls you Jirga, but
we, who know your values say, turn the implement (weapon) back where it came
from and let the sharp pointed edge (of
the weapon) point back.
Linguistic spaces can be seen right from the name Jirga (to roll over or to turn back).
The devotee uses singular to downgrade those who don’t know its usages. In his
pronouncement, the pronoun “mu” (we)
is used to represent believers in its medicinal functions even though he is
alone. This signifies the place of grammar in medicinal citations to the
anticipated treatments and powers to be evoked. The same grammatical
construction is used in Kolo by the
client.
Commitment and
Application of Drugs
During the application and commencement of the medication in most
cases, there is need for some special citations, incantations or prayers for
the rapid treatment or cure. In the supernatural medicines, only the
incantations are required at the instance of any unwanted condition. The
possessor of Baduhu charm needs to
recite the following, to disappear instantly:
Hausa: Duhunduhuma uwar
duhu, bak'in bajimi bi gamba. Idan maza da mata sun had'u, ina mu kai? K'asa mukai
ko sama/bisa mukai, ko dac cikin kafan tambasuwa? A’aha! Ba da yau ba sai wata
rana.
Translation: “Duhunduhuma”
the mother of darkness, black bulls the followers of gamba grass (Andropogon gayanus kunth). If males and
females meet together, where would we head to? Are we to go under the ground or
to fly up or to penetrate into the needle hole? Oh my dear! Today is gone (we
are through) good bye.
Certainly there are meanings in the above statement which I decide
to name communication, because it makes meaning. The word ‘duhunduhuma’ is a noun, referring to the serving Jinn on the affairs of Baduhu. It is a created name based on
symbolism for the desired supernatural forces. The word ‘duhu’ represent darkness and duhun-duhun
a serious darkness and the ‘duhuma’
added to the ‘duhun’ to make it ‘duhunduhuma’ which represent mother Jinn responsible for all the darkness.
The ‘black bulls’ captured in the communication is a hope to make the dark
darker for visibility to be completely impossible. Whereas the males and
females, and needle hole mentioned in the communication are the expectations
against the trouble confronted, and its supernatural remedies. Once this is done,
it is good bye to the whole trouble; the reciter is no longer visible to the
naked eyes. Mind you, this can only be effective if you are certified with gindi (the formula).
To invite Jinns
responsible for performing wonders, there are some gibberish talks to be
chanted for the Jinn to appear and
seek his assistance. Popular gibberish in Hausa-Fulani divination reads:
In bulo, in bulo,
in bulu amin joni. Hana ngel gwaggel. Kwankwanvilo! Kwankwanvilo!! Amin hoo ta
taa!
These are just
concoctions of some word from Hausa, Fulfulde and Arabic, in which the meaning
cannot be ascertained. However, it is used as the opening prayer in divination
and fortune telling.
Linguistic Domain in Tsibbu Medicinal Antiquities
The historic contact of Hausaland and Arab world marks the historic
origin of ajami writing system. With
Islamization of Hausaland, ajami
developed as the first official writing system across the Hausaland. Ajami is an Arabic name referring to
non-Arabs. The Ajami writing is the
Hausanization of Arabic letters in writing Hausa scripts. It developed
alongside the Islamization mission in Hausaland. Hundreds of thousands of
treatises, manuscripts, poems, books on Islamic theology, prayers, rituals and
medicinal purposes were written in ajami.
The Tsibbu medicinal tradition is a
combination of ancient Arabic, Pagan Hausa, and Partially Islamic medicinal
practices. In Tsibbu style, the gamut
of the medicinal antiquities was reduced into writing. In written form, it can
be correctly transmitted, stored and documented in its original form.
The early tsibbu
manuscript probably dated around 15th to 18th centuries
where a replica of pagan Hausa practices of citations, incantations, prayers, magic
spell and gibberish with very little amendments if any. The popular manuscripts
include: Baru uwa uba ga maraye, Yasin mai sarqa, K'ul huwal laahu mai sark'a, Yamuhiya
katangar k'arfe, Zanzana hana barci, Kitabu bacca, Ummu Muse, Burdin alburda, Kitabul
ashjaari, Dala’ilul Hassan da Husaini;
Adamu (1983), Albasu (1999), Alhassan (1982), Bunza (1990 and 1995) provide the
details. The Tsibbu faith healing is
linguistically dominated with Hausa-Arabic code switching, loan and neologism
from many languages, and praise-epithet. In Tsibbu
even the amulets and charms are transcriptions in linguistic adornment.
Examples below speak for itself:
1. Protection against
metal weapon:
Kafaaka rabbuka kam yakfiika waakifatun,
Kafkaafuhaa kakamiinin kaana min kalaki.
Takarkaraa ka karril karri fii kabidin,
Tahkii mushakshakatan kallat ka alkalaki .
Kafaaka maa fii kafaakal kaafi kurbatahu,
Ya kaukaban kaada yahkii kaukabal falakii.
It is a poetic citation in musical devices to be chanted aloud
before the commencement of magic. Though it carries meaning, because the
meaning is immaterial, what matters is the words play with (40) letter Ɗkɗ to
be correctly delivered by the client. This is very near to the English word
play by Shamanist’s:
First Friday February fifteen fifty five, Father Francis, fried
four festival fish for four Fathers from France.
In the world of magic, there seems to be a universality of language
usages in the affiars of incantation and word play.
2. Protection against
external forces:
Hausa: Allahumma fii ka
tsari, katsari-katsari, ka tsarin gida, ka tsarin daji ka tsarin da kai kaxai
ka tsarewa.
Translation: Oh
Lord! I seek your protection, protection protection, protection at home,
protection at bush, protection that you alone can protect.
Only “allahumma” is
Arabic, the rest are words play of ‘tsari’
(protection) for the alleged medicinal purposes.
3. Prayer to suppress Jinn in any place before sitting down:
Inna da’an a daa’uura da’an a da’an. (Gibberish).
The ‘inna’ here refers to mother of Jinns.
4. Magic to vanquish
heat from cooking pot on fire:
Fam shuu fii
manaakibihaa wa kuluu min rizqihii wa ilaihi nu shuu. (Al-Qur’an, 67:15)
Rendition: He
who has made the earth manageable for you, so traverse you through its tracts
and enjoy of the sustenance which He furnished. But unto Him is the
Resurrection. (Al-Qur’an, 67:15)
The Arabic word “shu” is
phonologically Hausanized to “shuu”
referring to quit and cool in Hausa. The prayer is for the water to be cool and
not get boiled. The whole verse is being trans-adapted with tonal alteration of
Arabic word “famshuu”.
5. Prayer for easy and
safe delivery for women in labour:
Sayakhriju min sul, sul, sul.
This is part of a verse in the Qur’an which
reads:
Yakhriju
min bainis swilbi wat taraa’ib.
(Al-Qur’an, 82: 7)
Rendition: Proceeding
from between the backbone and the ribs.
(Al-Qur’an, 82: 7)
The original word mentioned in the Qur’an is “swilbi”. In Hausa “sul”
is an action of gushing out of something from a tube or canal or any opening (specifically
mouth, anus, vagina), the target is to have a slippery vagina, in the context
of the Hausa word “sul”, for the
child to have quick and safe exit. Hausa traditional boxers were given a
certain verse in the Qur’an to recite while the game is in progress; in an
exchange of punches and blows, one who recites it will be the winner:
Kalla izaa dukkatil
ardhu dakkan dakkaa.
(Al-Qur’an, 89:21)
Rendition: Nay! When the
earth is pounded to powder.
(Al-Qur’an, 89:21)
The linguistic message in this verse is the Hausanization or the
trans-adaptation of the Arabic word “dukkatil”
and “dakkan dakkaa”. Trans-adapting “dukkati” to Hausa word of “duka” (beating) and the phonological
articulation of the words “dakkan dakkaa”
to stand for the Hausa word “daka” (pounding)
and the tonal sounds of the two words are assumed to be an echo of the strong
punch (kan kan kan) received by the opponent. These types of crude linguistic
assessment of Qur’anic verses are many in Tsibbu
healing tradition
Tsibbu practice is purely a linguistic monopoly. It is the affairs of
borrowing, adaptation, insertion, deletion and tonal alterations at word level.
In phrases and sentences, it looks like trans-adaptation of the manuscript text
into Hausa. In this respect, Tsibbu
is a linguistic style of reducing medicinal antiquities into writing under the
guise of religion. With Tsibbu style,
the endangerment of Hausa medicinal antiquities is being reduced gradually.
The Position of Linguistic
Drill in Hausa Medicine
An overview of Hausa trado-medicinal heritage reveals that,
language is an important segment in all the stages of the Hausa medicine. The
linguistic usages involved in the activities of Hausa traditional medicines is
what is popularly referred to as “asiri”
(secret) and “gindin magani” (the formula). Traditionally,
there is no medicine without “asiri”,
and failure to abide by the “asiri”
results in a general failure for the whole entreprise. For one to know the
formula, one must be a member of the family who are custodians of the medicine.
In addition, “asiri” can only be
disclosed to the most trusted and intelligent child in the family. In the
opinion of Hausa medicine men, the “asiri”
and the “gindin magani” can only be obtained from the custodians of the medicine.
The herbs and materia medica cannot effect the appropriate functions without
the “asiri”. The “gindin magani” (that is the formula) is known only to the custodians, who
inherited the art from their ancestors. In abnormal cases of treatments and
medications, where the incantations, prayers, and communications fail to
reslove the situation, ancestors’ names are evoked and their citations would be
chanted to influence the treatment. Linguistic drill at this stage occupies all
segments of the healing art, without which no medication or treatment can be
effective. The affairs of “asiri” and
“gindin magani” are oral and delivered in classical Hausa grammar and hence
considered as the origin of linguistic traces in the tradition of Hausa healing
art.
The Result
Language being a system of communication consists of a set of
sounds and written symbols. The use of words in language can be either
structural or conventional. These bodies of words are man-made which originated
from the very time of the evolution of mankind. Therefore, the study observes
that language was the first instrument in religious development and
faith-healing. Before the revelation of any divine religion to humanity, there
were incantations, taboos, gibberish, prayers, communications and citations
made to ancestors for seeking medications and protections against ailments. In
Hausa tradition, no medication can be effective without series of involvement of
language usages in all the stages of medication. Magic spell, knot, charm,
rhetoric, hyperbole, diction, power of speech, bragging, self-praise,
pomposity, boastfulness played a central role in the Hausa magic and healing
traditions. Thus, this research confirmed that, for one to be expert in Hausa
trado-medical heritage, he has to be from the original family of the healers
and grammatically and excellently proficient in spoken Hausa. In this view, the
whole affairs of the Hausa healing arts is the battle of sounds, alphabets,
vocabularies, words, phrases and sentences to strike the desired target of
medication and treatment. Therefore, the linguistic spaces discovered herein,
is a pointer to the need for special attention to be paid by the Hausa
linguists to Hausa anthropological linguistics which this research believes it
is neglected though it is indeed a virgin area in Hausa linguistics studies.
Hausa ancient medicine and practices have a common trademark of linguistic
spaces under pinning their sources. Minus language, the whole gamut of medicine
in Hausa is hollow.
Conclusion
Linguists estimated about 5600 – 5700 living languages in the world
today. Furthermore, it is observed that, Africa and Asia are the largest
continents with the highest number of living indigenous languages, (Nettle and
Romaine, 2007). In Nigeria, Hausa has the largest ethnic group and the language
is the widest spoken language in sub-Saharan Africa, (Mahdi, 1975). However,
Hausa language is endangered by variety of forces such as religion, culture and
the so-called modern development. The trado-medicinal heritage of Hausa
cultural components are severely injured by modern technology. This provoked my
research attention to the need for serious anthropological linguistics research
on Hausa trado-medicinal heritage. From the discussion generated by this piece
of research, research in Hausa anthropological linguistics is certainly left
behind. It is the prayer of this paper that, Hausa linguists must come to the
linguistic arena to fill in the linguistic spaces in Hausa trado-medicinal
heritage.
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