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HYENA IN THE HAUSA SOCIETY OF NIGERIA

ITS PAST AND PRESENT DAY TRADO-MEDICAL, SOCIO-CULTURAL AND

LINGUISTIC IMPORTANCE

BY

ABDULRAHAMAN ADO

Department of Nigerian Languages

Umaru Musa Yar’adua University,

Katsina,

Nigeria

A paper developed by Abdulrahaman Ado (out of his M.A. Hausa Project), a

student of the Institute for African Research and Studies, African Languages

Section, Cairo University, Egypt.

1

Abstract

Hyena is one of the most important carnivorous wild animals that Hausa

people loves and constantly interacts with since the time immemorial to the

present days. Because of its uncountable number of importance in Hausa society,

it becomes popular. Hyena’s popularity has piers through the life of Hausa man

to the extent that he uses it and its name for various vital functions in Hausa

land, such as medical, social, cultural, literary, linguistics and others. Therefore

in this paper, hyena is defined both by its name, shape and types found in Hausa

land. The types of places it lives and how it is hunted in Hausa land. Its various

crucial functions in the area of Hausa medicine, language, literature and culture

are explained. This article will also buttress every explanation on the attitudes of

hyena in the eyes of a Hausa man. Finally, conclusion, suggestions and

recommendations for further researches were drowned.

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1. Introduction

Hyena (known as "Kura" in Hausa language) is a wild animal still maintained by

the Hausa people in their society due to its various medical, socio-cultural and

linguistic importance, despite the availability of modernization in the global

world. Its physical feature is like that of a dog, in height and body build. It is also

like a giraffe, whose front legs raises up and rear legs and buttocks bent down. It

has black spotted speckled body like that of the guinea pawl and different body

color, depending on its place of dwell (Bargery, 1934: 648i , Bunza, 2011:3

ii and

Jami’ar Bayero, 2009:254 iii).

Research has shown that Hyena is a popular animal very much cherished by

Hausa people of Nigeria. Its popularity is what made the Hausa wise men saying

“Ko na goye, ya san kura”(i.e. even a child in its cradle, knows Hyena)

(Danyaya,2007:40)iv. Moreover, in Hausa land, nearly everybody enjoys spec-

toting its plays more than any other wild animal. This means that, its popularity

has superseded all other wild animals that Hausa people play with, such as Birai

(monkeys, gorillas and chimpanzees), macizai (snakes) and siyakai (striped hyena)

(Ado, 2009:117)v.

It has been observed that most of the present day “modern-elite” Hausa

youths and other non-Hausa communities are not aware of the importance of

hyena in Hausa land and why it is preserved and retained in Hausa society, from

the time immemorial to the present day. Therefore, the aim of this paper is to

educate, enlighten and raise the awareness of the Hausa youth and any non-

Hausa community member, of the importance of hyena in Hausa society of

Nigeria. Some communities are mirroring the Hausas as those who do not easily

succumbed to modernization, because they still maintain olden days' traditions,

like retaining hyena, despite the global modernization. It should be noted that,

Hausa people do also responses to modernizaBons (Adamu, 2005:5vi). They only

retain a culture, if the fore-saw its importance to the society, and probably Islamic

religion does not kick against it (Alhassan,1988"6)vii

There were three different methods of research which the author of this

paper followed in eliciting and extracting the every possible available

information about hyena in Hausa society of Nigeria. First, is the observation

research method, where two vitals techniques were used, namely the

participation and the non-participation techniques of observations (Ado,

1999:5)viii

. In the first technique, the author participated in riding on the back of

hyena, touching its mouth without muzzle and entering into its cave. In the

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second technique, he followed the crowd of spectators to watch "Gardawa"ix

(those who plays with hyena) during their physical displays with hyena from one

house to the other during "Kaka" plays (i.e., harvesting period and a period to visit

their lords (females), to help them and their children and other festivals (such as

naming, marriage and sallah festivals). The second method followed was the

interview method (Bello,2010:15x). Here, the author had face-to-face interview

with those that plays with hyena. Moreover, the Malumfashi town in Katsina

State of Hausa Land in Nigeria is the centre of the traditional occupation of

playing with hyena and the author happened to be an indigene of that place,

where he got the opportunity of interviewing the Chief and other traditional titles

holders relating to this occupation. Lastly, the author had a "tate-a-tate" with

some vital literatures wriGen on or about hyena (Akuezuilo,1993:54), some of

which are published and unpublished books, journals, magazines and papers.

Finally, a Hausa proverb says: “Kura, amfaninki dubu” (Hyena, the animal of

one thousand importance).

2. Attitudes Of Hyena In The Eyes of Hausa People

Really, hyena is a very bad wicked wild animal that every human being is

afraid of. Research has shown that hyena’s attitudes can be classified into eleven

classes, (Bunza ,2011:6)xi, as follows.

Hyena has “kwaxai”(keen desired), “qeta” ( malicious injury) and is “ajali” (death). It eats animals and human beings and that is why a Hausa proverb says:

“Kura, mai haxiya da sauran kwana” (i.e. hyena, who swallows half dead)

(Ado,1987:109)xii

. As an eagerly meat-desired carnivorous animal; therefore

meat is its main normal food. Those who rears and play with it, buy goats’

heads or a whole goat and gives it to eat. But, in the absence of any available

meat or in the time of austerity measures, the thatching-grass (setaria

auroa/”dussa”) is mixes up with African cake (i.e. a fried cake made from

residue of ground-nut) powder, with addition of some groundnut oil, which is

given to it, to eat. If such is not gotten, the raw ground-nut cake powder is

mixed up with some groundnut oil, which is given to it, to eat. But these

mixtures make hyena’s stomach to purged and pass watery stool (i.e.

diarrhea). The Hausa people say: "In kura na da maganin zawo, ta yi wa kan ta

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(i.e. If hyena has cure for diarrhea let it cure itself first)( Abraham, 1978:532xiii

and Danyaya, 2007:43xiv)

Also, it is believed to be a “aljanar dare” (night demon), which is praise

epitheted as: “Abin tsoro, kura a rumbu”(i.e the feard, how (could it be) if found

in the store!). It is not only human being that are afraid of hyena, Hausa man

believes that there are some animals like dog who fears it, and that it why it is

said: “Masallacin kura, ba a ba kare limanci” (i.e. in the mosque of hyena, a dog

can’t be a leader) or “Kasuwar Kura, ba a sanya kare dillanci)( i.e. in the hyena’s

market, dog can’t be a broker)(Danyaya,2007:39)xv

In the traditional medical perspectives of Hausa society, it is believed that

every disease (illness) has its cure. God created illness and created medicine for

each and every sickness (Bunza, 2003:4-5xvi

and Bunza,2004:14)xvii

Therefore, as

God created Hyena as a bad and wicked feared animal (i.e. ”ban tsoro” ), he (God)

again created its curative medicine, within it and made it to be a frightened wild

animal, that fears a lot (i.e.” tsoro (the timid) and “raki” ( cowardice). A Hausa

proverb supported the assertion thus: “Kura ga tsoro, ga ban tsoro” (i.e. hyena is

timid a lot, and it is being feared so much). Research also shows that when a

hyena heard the sound of something, like gong or gun, it becomes

frightened/timid.xviii1

Apart from these, Hausa people believes that hyena has " zalunci” (tyranny),

rashin tausayi (lacks of piety), and “qofi” or “qwari” (i.e. an inspired feeling of helplessness fear), just like what Hassan anf Hussain (i.e. twins) do to people, when someone annoys them (Jami’ar Bayero,2006:283 and Abraham,1978:532). It has being perceived that when a hyena want to eat a human being or any

animal, it will just cast a spell on that thing by incarnation and the thing will

be petrified and inspired with fear-feeling of helplessness and cannot be able

to move to any inch. The hyena will simply come and catch and eat the thing

with every ease.

On the reproduction aspect, hyena mostly gives birth to twins. On the

other hand, if it gives birth to one male calf, it is the type that becomes more

wild and wicked. The Hausas call (named) this type “Kure’ (i.e. he-hyena).

As for its dwelling place, hyena likes damped, cooled and shady places. It

doesn’t like heat and that is why “gardi” (the people that catches and plays

with hyena) always puts water on its body and also wets the place it lives in

during the hot season.

It also loves darkness, like nights, and dark places, where it finds its way

easily due to the fact that it sees very well in darkness. That is why its eyes

5

shines or lit like light in the night. It means that, anything that hides away in

the night, hyena will see it.

Hyena is “xaukaka” (the popular), “hushi” (annoyance) and “baqin-jini” (the hated), because hygienically, it is a dirty animal and it can therefore lie down,

sleep and leave in muddy and marshy places. One of the Hausa proverbs

supports that “Kura ba ta son abin ado, sai kwaxai”(i.e Hyena does not like

fancy things, only keen desire on things).

In the days that hyenas might have a severe hang-over, whereby hunted

foods becomes scarce, (i.e. if terribly hungry), the "he" and "she" hyenas

usually decides to kill one of their calves and eat it to survive. In this case,

hyena prefers to kill and eat its male child and leave the female one.

Hyena feeds its young ones by regurgitation method. In other words, when

hyena goes out for preying, after saturating its stomach with enough food, it

comes to the frontage of its young ones (i.e. children) and regurgitates out

what "she" swallowed to the children, who re-eats it to survive.

3. The Types Of Hyenas Found In Hausa Land

An extensive research shows that there three types of hyenas found in

Hausa land (Ado, 2009:129-130xix and Bunza (2011:3xx) as thus:

The first type is called “Jan-Durwa (Red-spotted)”, this is the type that has

reddish-like colored body hair. Its physical feature looks like that of the lion. It

is the type that is so wild-quarrel some, bad and wicked. It is the type that

hunters suffer a lot before attacking and apprehending it, or its calves, in its

cave. This type of hyena was, in those days, mostly found, in the forest of

Bakiyawa and that of Dajin-Rugu, in Katsina State of Nigeria. But presently,

found in Yankari game reserves of Bauchi State of Nigeria.

The second type is the one called “Baqin Dirwa” (black-spotted). It has

black body hair. It is not as wild as “Jan-Dirwa”(Red-spotted). Hunters find it

more easily to apprehend this type of hyena. In those days, this type is mostly

found on the hilly mountains of Tsaunin-Kura and Kwankwama in Malumfashi

and Qafur areas of Katsina State in Nigeria. Presently found in the bushes of

Gundumi and Burwaye, located in Sokoto and Zamfara States in Nigeria.xxi

Hyena type three, is the one called “Farin Dirwa”(White-Spotted) or

“Farar Kura” (White Hyena). It is the type that becomes timid or freighted

easily if compared with the previous two types. According to their traditional

knowledge about the attitude of this type of hyena, they linguistically use its

name, “Farar Kura’ (white hyena), to innuendo persons of frightening

behaviors, with some metaphoric or simile expressions thus: “Mai tsoro

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kamar farar kura” (i.e. “He/You who becomes timid/frightened like the white

hyena). White hyenas are mostly found, in those days, on the mountains range

of Dayi. Dayi’s popularity for harboring this type of hyena still lingers behind

the memories of Hausa people, and that is why they still described the town

with praise epithet as “Dayi Xakin Kura” (Dayi the house/room of hyena).

Presently, the white hyena is mostly found in Haxejiya land of Jigawa State in

Nigeria. It should be noted that, the color of the place where the hyena dwells,

is believed to attributes for its body color.xxii 2

4. How Hyenas Are Apprehended In Hausa Land

Those who play with hyena (Gardawa) possessed it by apprehension through

hunting or buying from hunters or from zoos or game reserves’ workers.

Hyena is mostly hunted in its cave. Hunters usually apprehend the calves and

leave the mother for a continuous smoothes delivery of young ones. Hunting

hyena in its cave is known to be very hectic job, because of the nature for the size

of its cave. Hausa wise men’s saying testifies that: "Ramin Kura da wuyar shiga"

(i.e. The cave of hyena is difficult to enter) (Danyaya, 2007:40)x. The entrance is so

narrow that one might suffer from being squeezed body before getting in. But,

the internal part of hyena’s cave, it is as wide as a bungalow’s par lour. The par

lour is of two apartments, thus: The outer apartment is where the “he” and the

“she” hyenas (Husband and wife) stay; and the most inner apartment, is where

the calves lives. Research shows that entering into hyenas cave is not for an

ordinary hunter, because, to even be able to peep into its cave is only for those

who know how to do it. The Hausa "wise men" testify that: "Ba shigar ramin kura

ked a wuya ba, fitowar, domin kuwa said a kuje-kuje" (i.e. It is not entering into

the hyenas cave that matters, how to gets out, because one has to seriously

scratches his body" (Danyaya, 2007:76 x and Abraham, 1978:559-560)xvi.

The hyena hunters get fully prepared with magic and sorcery. The Hausa men

have the assumption that hyena is a bewitched animal, which devil dwells on it. In

apprehending it, real physical combat of hours is being spent before it is

succumbed in its cave. The plans which most of its hunters adopts are as follows:

First, they will smoke the cave with an amulet, to seduce the devil dwelling on

it. This will make it to relax and be caught easily.

Second, “an opened door-way system for the stupid” (i.e. qofar-raggo) is also

done. That is to say, three or four people will make "a guarded space to escape",

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which the hyena will see as an escape option, but, once it entered, it will

collectively be caught.

The last resort, is the an unwanted difficult situation, that is, a "face-to-face"

bloody combat, made to apprehend a difficult hyena, such as “ Namijin Jan-

Dirwa” (i.e. the he- reddish hairy type). In this type of combat, If a hyena is the

“Farin-Dirwa”(white hairy) type, its timidity can make it to committing suicide by

swallowing its soul and die instantly, while standing.

5. The Past and Present Day Importance of Hyena

In Hausa land, the past and present day importance of hyena is just too many

to be mentioned. A few will be mentioned so as to give more chance and room

for further researches on this crucial Hausa traditional occupation. The few are:

5.1 The Traditional Medical Importance of Hyena

The Hausa society of Nigeria has the believe that every human being is born

healthy, but the spirits of illness goes about chasing human being and afflicts

them with sicknesses. And, their philosophy testifies that once one is afflicted

with sickness, be it physical or psychological, one has to look for medical cures

that are available in the society ( Bunza,2003:5xxiii

and Hamza,1986:1xxiv

). Most of

those that conducts traditional occupation are the custodians of such medicines

that cures all the available sicknesses in Hausa society (Bunza,2004:24)xxv

. The

"hyena's play" is one among the traditional occupations of Hausa land and

therefore, the players (Gardawa) are among the custodians of Hausa traditional

medicines.

Among other things, the role hyena players to cure the available sicknesses

in Hausa society are as follows:

He who plays with hyena usually puts children on the back of hyena as a

cure against sorceries.

The mouth of hyena or its muzzle is washed and the water is given to

children, suffering from thinness sicknesses and whooping cough (that takes away

breaths), to drink and get cured. Its saliva is also use in making curative medicine

for children's teething sickness and evil actors (wicked people with wicked

intention against children).

The hair and skin of hyena is base for making a combination to produce

several medicines or amulets against a lot of sickness. For instance, medicine

against umbilical hernia illness is prepared with the umbilical hair of hyena. Also

the medicine for gaining public popularity and love is prepared with hair of its tail

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and fore head. This is done for those people that are unpopular or not loved by

the public or unable to win the love of a love partners, such as Politian's, girls,

boys, or even married men and women (Sallau,2010:49)xxvi

.

The sand of hyena's foot print is use in making the medicine against

children's bed-wetting or night mare against black (evil) devils.

Also the rope use in tying hyena, if washed, the water is given to the

children to drink for cure against children's bad dreams.

The water of the soaked excrement of hyena is given to the children as cure

against many sicknesses including fever and influenza (both for human beings and

birds, like chickens and ducks).

The smock of the burnt hyena's excretion acts as venom for driving away

dogs that may come to a place for destructions.

Finally, everything on the body of hyena is a cure against one or two

diseases in Hausa society.xxvii

5.2 Linguis.cs Importance of Hyena

Language is one of the most important ways of communicating ideas from

one person to the other. Every human society uses it to have a good interaction

between its members. It is the soul for every human thinking and activities in his

environment. Therefore it portrays both the culture and literature of human

society (Salim,1986:1). "Kura" is among the material culture of Hausa people. Its

linguistic use in Hausa language is hereby explained as thus:

5.2.1 Acquisi.on Of More Vocabularies Relating To Kura In Hausa Language

With the present of hyena within the mix of Hausa society, a lot of words

related to the name “Kura” (Hyena) was acquired in Hausa language. This is

indeed an improvement in the vocabularies of Hausa language. The few to be

mentioned here are: "Amina" (The patient animal), "Burungu" (the shouldered),

"Daguyau" (the scratcher), "gazau" (the turned-over) "aljanar-dare" (the night’s

devil) "sha-hargowa" (the roared) , "buguzum-buguzum" (the abnormal walker),

"Sakariya"/"Mara Wayau"(The polish), "Makauniyar Rana","durwa"(the dog) (the

non-diurnal) and many other names which denote “Kura” (Hyena) (Abraham,

1978:559-560xxviii

).

5.2.2 Personifying Human Beings With "Kura" Name.

Traditionally, the name of hyena (Kura) provided an ample opportunity for

personifications through "naming names" in Hausa society of Nigeria

(Buba,2008:3-14xxix

). That is to say, Hausa people are traditionally having a system

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of giving or re-attaching names ( as either nick-names or otherwise) to persons

(who already have their personal names) for easy identifations and referencing.

The names are named on person who happened to be involved in a certain

situation or circumstances that involves Kura or any other thing

(Abdulrahaman,2009:1-5)xxx

. For instance, there is "Bello kura"(Bello the hyena) or

"Iro Kure"(Iro the he-hyena) or "Xan Kure"(butcher) or "Kur" (Chief of butchers).

Still, many places (i.e. towns or parks etcetera.) were named after "Kura"

(hyena) because of their relation with hyena. For instance, there are: "Dayi Xakin Kura"(name of a town), "Dutsen Kura" (Name of a town) and "Tsaunin Kura" (name of a village) all in Katina State of Nigeria. There is also "Kura" (name of a town) and "Unguwar 'Yan Kura"(ward area) all in Kano State of Nigeria.

There are also some materials that the name of “Kura” is given to them due

to the similar functions they perform like that of hyena. For example, "kurar

shanu" (two wheels carrier mounted on cows back to draw), "Kurar zamari"

(many-pronge hook iron for retrieving bucket from well), "rawani xan kura" (type of turban), "kurar yara" ( a corn-stalk children’s toy), "kurar maganaxiso" (a magnet iron) and many others.

5.2.3 Using "Kura" Name For Metaphorical Expression

Hausa people also use the name of "Kura"(Hyena) to make some metaphorical

expressions as thus: "Kura ta mutu, an huta da fitina" (our troubles are over),

"Kura na shan ruwa, Kare sai leqe"(Don't compete with superiors), "In za ka yi

tafiya, ka yi tafiyar giwa kada ka yi tafiyar kura"(Don't beat about the bush) and

many others.

5.2.4 Using The Name Of "Kura" For Indirect Abuse

In the aspect of semantic extension, the name of "Kura" is used to denote

some meanings such as indirect abuse. Example, Hausa people says: "Kurar

haxama" (greediness), " Kura mai qeta" (wickedness), "Kura mara tausai" (piety

less), "aljanar Kura"(devilishness), "Kura ga tsoro, ga ban tsoro" (timidness),

"Kura qi-sabo" (lack of trust), " Kura abar gaba" (enmity), "Kura mai haxiya da

sauran kwana"(who swallows half dead), "Tsohuwar Kura"(the cheater), "Mai

kura-kura" (he who is timid) and many othersxxxi

.

5.2.5 The Hausa Morphological Analysis Of "Kura" Name

In the Hausa language morphological analysis, the "Kura" word fitted well into the frame of analysis, like any other Hausa native words (Rufa'i,1986:1-5)xxxii.

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For instance, in words formations, the root/base word of "Kur-a" can be transformed into number, (i.e.singular and plural) and gender/sex (i.e. male and

female) by way of attaching affixes. For example, the following suffixes denotes

gender and number as thus:

"Kur-"…………….Root/base of the word

"Kur-e……………Male=singular

"Kur-a…………….Female= singular

Kur-aye………….Male/Female=plural

5.2.65.2.65.2.65.2.6 The Name Of "Kur" Is Use For Testing Language Skills The Name Of "Kur" Is Use For Testing Language Skills The Name Of "Kur" Is Use For Testing Language Skills The Name Of "Kur" Is Use For Testing Language Skills

The name of "Kura" is also use in the art of showing language skills development. It is being use to testifies perfection (i.e "gagara-gwari/ qarangiya) in language arts like the use of alliteration (luguden-kalmomi).This technical arts is an indicator for knowing native and non native Hausa speaker. For instance, its name is reduplicate in some phrases to ascertain language perfection (i.e. skills) as thus:

"Kura da kure sun tafi neman kurwar kurma, (She-Hyena and He-Hyena went in search of a deaf person) Da kurma ya ga kura da kure sai ya yi masu kururuwa da kurmanci, (When the deaf person saw the she-hyena and he-hyena he shouted in deafness) Da kura da kure suka ji kururwa da kurmanci sai suka kurma zawo" (When the she-hyena and the he-hyena heard the shouting in deafness, they furged).

5.2.75.2.75.2.75.2.7 The Name Of "Kura" In The Syllabic The Name Of "Kura" In The Syllabic The Name Of "Kura" In The Syllabic The Name Of "Kura" In The Syllabic Structure Of Hausa LanguageStructure Of Hausa LanguageStructure Of Hausa LanguageStructure Of Hausa Language

The name of "Kura" has linguistically fitted well into scientifically linguistic

analysis of the Hausa syllabic structure. For instance, Hausa has three types of

syllable structures of "baqi da wasali"(consonant and vowel), "baqi da wasali da

wasali" (consonant, vowel and consonant) and "baqi da wasali da wasali

(consonant, vowel and vowel). For example, kura= ku/ra=bw/bw (cv/cv),

kurar=ku/rar=bw/bwb (cv/cvc) and kurai=bw/bww(cv/cvv).This shows that the

name of "Kura" (hyena) has correct Hausa language syllabic structure.

5.2.8 The Name Of "Kura" Is Use For Idiomatic And Proverbs Expression

Again, idioms and proverbs are formulated in Hausa language by using the

name of "kura" (hyena) to have some linguistic extension of some meaningful

expressions. For insatance, there is “Shiga ramin kura, ban a qaramin gardi ba ne”

11

(i.e. do not attempt doing what is beyond your powers), "ya fito daga xakin kura"

( he has passed out of danger), "xakin kura, sai ‘ya’yanta" (it is a dangerous place

best avoided), "da ma yaya lafiyar kura, bare ta yi hauka?" (things were bad

enough before, so what will they be like now!) and to mention a few.(Abraham,

1978:559-560, Bunza,2011:4, Danyaya,2007:39-40 and Yahaya,1976:14).

5.2.9 The Name Of "Kura" Is Use As Compound Names.

The name "Kura"(hyena) is use in making compound name to be able to

show a function of a certain thing. For instance, the Hausa people says:

"Mahaukaciyar Kura" (Very wicked woman), "Mahaukacin Kure" (Very wicked

man), "Tsohuwar-Kura"(A Cheater), "Kurar Daji"(A cheater) and many others.

5.3 The Importance of Hyena in Hausa Literature

Studies in Hausa literature is "a two faces of a same coin". It means that

literature studies in Hausa are of two types, oral and written (Zarruq, 2009:12). In all the two literary aspects, the name of "Kura" (hyena) is constantly used to enrich the styles use by the persons who delivered the literature. The literature can be in the form of prose, drama or poetry, as use in the followings: 5.3.1 The Importance of Hyena in Hausa Wri9en Literature

Written Hausa literature is the modern type of literature written on

pamphlets or books by the use of Arabic letters (Ajami) or Roman letters (boko),

(Bunza, 2002:17-32, Xangambo,1984:2-4 and Zarruq, 2009:12-13). There is no

yardstick to estimate the number of Hausa written literatures that used the name

of "Kura", in the world over. The few to be mentioned are the followings:

In prose aspect, Imam (1945:26-27), brought a lengthy story of “Labarin

Auta Xan Sarkin Noma Da Namun Daji” (Son of the Chief of farmers and wild animals), where hyena played a very vital role. Also, hyena played a good role in the story of “Gizo Da Hankaki” (Story of Spider and Praying Mantis), in the the book written by Yahaya (1974:9-11) and Yahaya (1977:83).

In the riddles and jokes, Yahaya (1976:14) and Yahaya (1972:51-58), use the

name of "kura", thus: “Turmi ture kura,Kuta ture turmi” (Is it motar that will push

hyena or hyena to push motar) and “Wuwi Ni Kura” (Oh! I roaring hyena).

In the children stage-plays (drama), Madauci (1968:93) and Danyaya

(2007:39), use the name of Kura in some proverbs as thus: “Idan Kura tana

maganin zawo, ta yi wa kanta (If hyena has cure for diarrhea, let it do it on itself)

and “ A rama wa Kura aniyarta” (Do on to others, as how others did on to you).

12

In the Hausa praise epithet aspect (poetry), Ado (1987:109), Mashi

(2001:10) and Ibrahim (1982), presented some of the Hausa epithet where

hyenas’ name were mentioned, thus:

“Hyena the mouth of a river, Drink the blood and eat the soul.

The one crushing garazun-garazun, The drungu-daguyau.

Who swallows half dead, Hyena, the demon of the pagans.”

It should be noted that, the name of the hyena used in all these aspects

enhances the Hausa literary styles, such as similes, metaphorical expressions,

proverbs, personifications, hyperboles, dialoging, pictorial-imaginations and

others.

5.3.2 The Importance Of Hyena In Hausa Oral Literature

The name of hyena, due to its pronounced importance, is also being used in

the traditional oral literature of Hausa Language. Just like the written Hausa

literature, in Hausa oral literature also, the name of hyena is used to enhance the

styles of imparting a certain knowledge or information to the listeners. The styles

of using the name of hyena are mostly found in the oral stories, proverbs, fasting

period drama plays, joking relationships, oral praise-epithet evokes during the

live-play with hyena and oral poetry (Bunza:4-5). The most popular ones used in

oral poetry is as follows:

“Da mai wasa da kura, Da mai wasa da wuqa a kasuwa,

Da mai wasa da maciji, Suna da sana’ar da ba sana’a ba”xxxiii

5.45.45.45.4 The Importance Of Hyena In the Culture Of Hausa People. The Importance Of Hyena In the Culture Of Hausa People. The Importance Of Hyena In the Culture Of Hausa People. The Importance Of Hyena In the Culture Of Hausa People.

Culture is a total way of life which begins from cradle to grave (Bunza,

2003:73 and Gusau, 2010:3xxxiv and Umar, 1987:8-9). This means that both the

language and literature of human societies can be studied through their

culture. Therefore, the cultural aspects of Hausa people, where hyena itself

and its name are use to denote some importance in life are so many. The few

to be mentioned here are as follows:

13

5.4.1 The Physical Live-Play With Hyena And Its Cultural Importance.

The Gardawa (those who play with hyena), does so to show bravery,

entertain the public and as an aspect of occupation to get some money and

material for livelihood, as follows:

5.4.1.1 Dangerous Live-Play For Showing Bravery.

Hausa people believe in being brave for whatever they do. They therefore

cherish any act of bravery (Nata'ala, 2010:195)xxxv

. So, in the dangerous live-play

with hyena, Gardi (Hyena player) can remove the muzzle from the mouth of a

hyena he plays with and uses his hand to trigger it up. The hyena jumps as if it will

catch the hand of the Gardi, but once he shouted on it, it will move back.

He can still let it go round the circle of the people that gathered to watch

him playing with it, without a muzzle, but it will not touch anybody. He can carry

the unmuzzled hyena on his back or climb on top of her back and move round.

He carries children and put them on the back of the unmuzzled-hyena and

it will not harm any child. He can even put and submerge the head of an infant

child into the mouth of the unmuzzled hyena and it will do nothing to the child.

Again, a goat or any domestic animal or an infant child can be placed in

front of the unmuzzled hyena, and it will lick the body of the child (or any animal

placed in its frontage) without doing any harm to him.

5.4.1.2 Live-Play Dramatization For Entertainments And Amusements

The hyena-drummer(s) beats their drums into some stylistic tunes and the

hyena follows the sound of the drums and dance to the extent of making a turn

round its base. And it goes further up to the frontage of a person, pointed at by

the hyena player, to kneel down and greet him. These are all amusements that

entertain the public.

5.4.2 Importance Of Hyena In The Development Of Hausa Traditional Festivals

Festivals are occasions done to show happiness for occurrence of a certain

happy event (Funtua, 2010:63)xxxvi

. Hausa society has several festivals being

conducted yearly or monthly or intermittently, depending on the occurrence of

an event. In occasions like Id's (sallah) festivals or marriage or naming

ceremonies, hyena's players (Gardawa) are officially being invited to grace the

occasion and make popular and amusable plays with hyena, just to entertain the

public that grace the occasions(Ado,2009:135)xxxvii

.

14

5.4.3 Hyena In The Development Of The Religion Of Hausa People

Hausa people has the believe that every human being is born with the

quest and curiosity to worship his creator. In the Hausa Society pre-Islamic period,

the Hausa people were worshiping jinn and demons in the act of "bori" cult

paganism (Bunza,2003:64).xxxviii

At that time, hyena was one among the demons

been worshiped. Its praise-epithets were chanted to win the attention of its

mercy on human beings and provide them all the worldly needed materials for a

peaceful enjoyable living on earth (Ado, 1987:108-109xxxix

and Mashi, 2001:40).xl

In Hausa traditional superstitious believes, if someone dreams of seeing

hyena or any other terrifying animal, it means he is being witch-haunted. The only

best traditional medical care is to incarnate (girka) the person in Hyena's "bori"

cult, to be able to prevent him from any harm (Bunza, 2003:3 and Madauci,

1982:85)xli

When the religion of Islam came into Hausa land, hyena still lingers in the

lives of Hausa people. Its name is being invoked and associated with some

important places of Islamic religious worships like the mosque and titles like Imam

and the like. For example, Hausa people says: "Masallacin Kura, mai yawa

qasusuwa" (One finds plenty of bones, in the mosque of hyena) or "Birgi-Birgi,

Sallar Kura" (Hasty-Hasty, is the prayer of hyena) or "Masallacin kura, ba a ba

kare limanci" (In the mosque of Hyena, dog can't lead prayers).

5.4.4 The Importance Of Hyena In Hausa Kingdom-Emir Palaces

Research shows that, because of the popularity of hyena in Hausa land,

most of the emirs of Hausa Kingdom possessed and keep hyena in their palaces.

Most of the emirs created an office and appointed officer in charge of hyenas

(Sarkin Gardi) (Ado,2009:121-126).The songs being chanted by Hausa children

during their Hausa children-stage plays proves this assertion, where it reveals

that nearly all the officers, holding title in the emirs palace keeps hyena, as thus:

"Wuyi-ni-kura, Ni kurar Sarki, Ni ta Galadima" (Oh! I the roared hyena, The hyena

of the emir, The hyena of the chief of staff).

5.4.5 Hyena In The Hausa Educa.onal System

Hyena's importance has also pierce through the Islamic educational system

of Hausa people. It is mentioned that "Kura ma ci tilawar gardi" (Hyena the

15

consumer of memory retention of a student), just to show what hyena do to

detract the attention of students in Qur'anic schools.

5.4.6 Hyena In The Hausa People Clothing System.

The Hausa "wise men" are saying "clothing is what makes a man to be

human". In other words, being in a good cloth, one appears better and will be

respected by all in a society. This shows that Hausa people also appreciate

clothing. And, possibly, it may be the reason why they have varieties of clothes

they wear according to situations, that may warrant the type of the cloth to be

worn (Funtua,2010:23).xlii

Upon all these, hyena's name is used in describing some

types of clothing in Hausa land. For instance, there is "Rawani xan Kura" (turban

named aRer hyena)(Abraham,1978:560)xv. And the popular oral singer of the emir

of Katsina, the Sarkin Taushin Katsina, in one of his oral song title "Waqar Al'adun

Gargajiya" (Song of the Traditional Customs), he chanted thus: (Ado,2010:112)xxiv :

Jagora : Daga tsamiya sai saqi,(names of Hausa traditional dresses),

'Yan Amshi: Sai ko fari naxi kuma gugar kura (Turban of kura (hyena)dress)xliii

5.4.7 Hyena In The Marriage Life Of Hausa People

There is no doubt that marriage is an important institution in Hausa society.

(Sule,2009:27)xliv

Whoever that does not marry is term as an incomplete

trustworthy person in the society. And he who marry and divorce his wife and

refuse to re-marry quick, then, in the month of Ramadan, (fasting period),

children will beat drums and chant abusive slogans on him, some of which

includes using names of hyena, like, "gwauron kure" (a divorced / single) he-

hyene) (Umar,1980:32)xlv

In the past, the divorced man was being caught an tied

with strong rope and be made to dance in public as a punishment for not re-

marrying up Bll the month of Ramadan (Umar,1980:5).

Also in Hausa praise epithet, the name of hyena in relation with marriage is

included, just to show the importance of hyena to Hausa man's live. Example:

"angon kura, kan xaka akan xaura aure, in ka fito waje, aure ya mutu" (i.e.

marriage can only be contracted with the bridegroom of hyena, if he is in his

room, but if it gets out, the marriage will be broken) or "Da alheri! Kishiya ta hau

kura" (i.e. With peace! a step- wife (co-wife) rod on hyena's back).

16

5.4.8 Other Areas Of Hausa Man's Life Where The Name Of Hyena Is Used

To finally put it, that, in actual sense, it is not possible to enumerate all the

"one thousand and one" (i.e. various) importance, which hyena renders to Hausa

people in this paper.

Some other areas to be mentioned are the marketing system of Hausa

people, thus " A kasuwar Kura ba a ba kare dillanci" (i.e. in the market of hyena, a

dog can't be a broker).

Also in the names of Hausa towns and ward areas, the name of hyena is

used to buttress its importance in the society. For example there is "unguwar kura

a Kano"(Kura ward area in Kano), "dayi xakin kura"(Dayi, the room of hyena) and

"birnin kura" (hyena's city).

Again, there are things like "kwallin/tozalin kura' (hyena's eye lash

decoration material) or "yaqin kura (hyena's war) and many several uncountable others (Danyaya,2007:39-40

xlvi and Abraham,1978:559-561)xv

5.5 Conclusions, sugges.ons and recommenda.ons

This paper synchronizes the various importance of hyena (kura), one of the

wild animals found in Nigerian bushes, to the Hausa people. Hausa people are the

largest ethnic- Muslim community in Nigeria. Hyena's whole body or some parts

are used for medication against many diseases found in Hausa land. Its name is

used in expression of many linguistic idioms, proverbs, epithet and many

language usages. It's whole self and name depicts the real culture of Hausa man in

Hausa society. Its name bursts and enhances a lot of literary activities of Hausa

literatures, both written and oral.

Therefore it is recommended that Hausa people should continue to hold

hyena as an important animal. If possible, the custom of custodian hyena by

Hausa emirs should be revived, this will make the present day youth of the Hausa

community to be looking at hyena as a cultural heritage.

Finally, it is hereby suggested that, Hausa society medical personnel should

carry out a medical research to find out the exact secret of medical cures in hyena

for the benefit of the Nigerian society or even the world over. Government,

organizations or any stakeholders can come in and give logistics and technical

help.

17

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Bibliography

Ado,A (2010),"Gardancin Wando Na Hausawa: Yadda Yake Da Yadda Ake Yin Sa",

Al'adu Da Dabi'un Hausawa Da Fulani.El-Abbas Printers and Media

21

Concepts, Kaduna, Nigeria.

Bunza, A. M. (2005), “Boruqiyya : Tazarar Bori Da Ruqiyya A Idon Manazarta.”

Takardar Da Aka Gabatar A Taron Tattaunawa Da Qara Wa Juna Sani Na Musamman, Cibiyar Nazarin Harsunan Nijeriya, Jami’ar Bayero, Kano, Nijeriya.

Salihu,A.A (1985), "Kade-Kaden Hausawa Da Bushe-Bushe Da Kayan Yin

Su".Takardar Da Aka Gabatar a Lokacin Bikin Makon Hausa Na Goma Sha

Uku. Jami'ar Bayaro, Kano, Nijeriya. i Bargery, G.P (1934), A Hausa-English Dictionary Amd English-Hausa Vocabulary, Compiled For The Government Of

Nigeria.Oxford University Press, London. ii Bunza, A. M. (2011), “Kura A Ma’aunin Adabin Hausa”. A Paper Presented at a Seminar PresentaBon Series,

Department of Nigerian Languages, Umaru Musa Yar’adua University, Katsina, Nigeria. iii Jami’ar Bayero (2006), Qamusun Hausa Na Jami’ar Bayero. Cibiyar Nazarin Harsunan Nijeriya, Jami’ar Bayero,

Kano, Nigeriya. iv Danyaya, B.M. (2007), “Karin Magana Hamsin Da Hudu Masu Magana A Kan Kura”, Makarantar

Hausa:Makaranta Ga Mai Neman Ilimin Hausa.Atiku Road, Sokoto, Nigeria. v Ado, A (2009), “Gardancin Wando Jiya Da Yau”. A DissertaBon SubmiGed to the Postgraduate School InParBal

Fulfilment of the Requirements for the Award of the Degree of Masters of Arts (Hausa Studies),

Department of Nigerian languages, Usmanu Danfodiyo University, Sokoto, Nigeria. vi Adamu, A.U. (2005), “Hausa da Hausanci a Karni na 21-Kalubale da Madosa”, Taskar Gidan Dabino. Being a paper

presented at a one-day sensitization meeting of Hausa Motion Arts Stake holders on Wakilcin Al’adu da

Addini a Finafinan Hausa, held at Murtala Muhammed Library, Kano. Nigeria. vii

Alhassan,H. Da Wasu (1988), Zaman Hausawa.Islamic Publications Bureau, Isolo Road, Mushin,Lagos, Nigeria. viii

Ado,A (1999), "Sosiological Research In EducaBon: Data CollecBon And Analysis". A Tutorial PresentaBon For

M.ED (Sociology), presented At The Faculty Of Education And Extention Services, Usman Danfodiyo

University, Sokoto, Nigeria.

ix "Gardi" or "Gardanci" is a traditional Hausa occupation learns in the process of seeking for Islamic knowledge

(Madauci,1982:43). It is an act of bravery meant to entertain and helps females and children (Ado,2010:211). The act was

believed to have originated from Borno (an Islamic city in Nigeria that has a long history of Islamic link with Misra (Egypt)). In

fact, those students that went to Misra (Egypt) to learn Islamic knowledge in schools like Madaratu al-Fustat, Ruwak al-Borno in

Azahar University and Ibn Rashiqa, goes back to Borno to re-teach what they learnt to their students, most of who were Hausa by

tribe. This means that the cultural act of"Gardanci"started in Egypt and it is re-learnt in Borno and spread into the Hausa land.

(Ado, 2009:201, Bunza,2002:18 and Yahaya, 1988: 9)

x Bello,A.S. (2010:15),Dabarun Gudanar Da Bincike A Hausa.Effective Media Services, Printers/Publishers, Kaduna,

Nigeria. xi Bunza, A.M. (2011), “Kura A Ma’aunin Adabin Hausa”. Takardar da Aka Gabatar a Taron Kara Wa Juna Sani a

Sashen Harsunan Nijeria, Jami’ar Umaru Musa Yar’adua, Katsina, Nigeria. xii

Ado, A. (1987), “Hausa Language Speech Usage Norms:A Case Study Of Maguzawa Society In Malumfashi Area.” B. A. Dissertation, Submitted To The Department Of Nigerian Languages, In Partial Fulfilment Of The Requirement for First Degree, Bayero University, Kano.

xiii Abraham, R.C. (1978),Dictionary of the Hausa Language.Hodder and Stoughton,London.In pages 559 the author

of this dictionary brought some of these names.

22

xiv

Danyaya,B.M.(2007), Karin Maganar Hausa. Makarantar Hausa, Ubandoma Road, Sabon Titi, Sokoto, Nigeria.

This author use this proverb in his Hausa Book of proverbs, in page43. xv

Xanyaya, B.M. (2007), Karin Maganar Hausawa. Makarantar Hausa, No.1, Ubandoma Road (Sabon Titi), Sokoto, Nigeria.

xviBunza, A.M. (2003), Hausa Medicine: Its Relavance and Development in Hausa Studies. Department of Nigerian

Languages, Usmanu Danfodiyo University, Sokoto, Nigeria.

Hamza,M.W (1986), "Kamancin Cuta Ko Bukata Ga Yanayin Mahaxan Maganinta A Magungunan Hausa", Sashen

Harsunan Nijeriya, Jami'ar Bayero, Kano, Nijeriya. xvii

Bunza, A.M. (2004), " Ilimin Tsibbu A Qasar Hausa Jiya Da Yau". A Paper Presented At A One Day Seminar Forum On The Studies of Hausa Culture And Literature, Centre for the Studies of Nigerian Languages, Bayero University, Kano, Nigeria.

xvii Sallau, B. A. (2010), Magani A Sha A Yi Wanka A Buwaya. M.A Najiu Professional Printers, Malali, Kaduna,

Nijeriya.

xvii Bunza, A.M.(2004), “Magana Da Iskoki Ta Bakin Dokinsu”. Maqalar da Aka Gabatar A Taron Qara Wa Juna

Sani Na Shida A Kan Nazarin Harshe da Adabi da Al’adun Hausawa, Sashen Harsunan Nijeriya, Jami’ar

Bayero, Kano, Nijeriya.

xviiiAn interview with Mallam Umar Batagarawa, Katsina, of about sixty years of age. The interview was conducted

on 08/03/2011 at his resBng place, near Dikko shop, at Batagarawa, Katsina, Nigeria an and an interview

with Mallam Salisu Galadiman Kura Malumfashi, the assistant Chief of Hyena in Katsina State. The

discussion was done during the marriage seremny of his doughter, on 27/02/2011, at the house frontage

of the Chief of Katsina State Hyenas, Alhaji Amadu Nalado.

xix

Ado, A.(2009),"Gardancin Hausawa Jiya Da Yau".This is the M.A. Project where this paper was extracted. It gave

detailed informations about the types of hyena found in Hausa land. xx

Bunza, A.M (2011:3). This is a peper presented at a departmental seminar presentation series where two types

of hyena found in Hausa land were described. xxi

An interview with Mallam Salisu Magu Tsaunin Kura Malunfashi, of about fifty years of age. The interview was

conducted at Danbilago-Tsaunin Kura village on 7/4/2011G xxii

An interview with Mallam Yusuf Kafur, An animal sells agent in Dayi weekly marker centre, of about sixty two

years of age. The interview was conducted at Dayi Market square, on 06/05/2011, in Dayi Town, Katsina State,

Nigeria. xxiii

Bunza, A.M. (2003), Hausa Medicine: Its Relavance and Development in Hausa Studies. Department of Nigerian

Languages, Usmanu Danfodiyo University, Sokoto, Nigeria. Ibrash Islamic Publication Centres LTD, Lagos,

Nigeria. xxiv

Hamza,M.W (1986), "Kamancin Cuta Ko Bukata Ga Yanayin Mahaxan Maganinta A Magungunan Hausa", Sashen

Harsunan Nijeriya, Jami'ar Bayero, Kano, Nijeriya. xxv

Bunza, A.M. (2004), " Ilimin Tsibbu A Qasar Hausa Jiya Da Yau". A Paper Presented At A One Day Seminar Forum On The Studies of Hausa Culture And Literature, Centre for the Studies of Nigerian Languages, Bayero University, Kano, Nigeria.

xxvi Sallau, B. A. (2010), Magani A Sha A Yi Wanka A Buwaya. M.A Najiu Professional Printers, Malali, Kaduna,

Nijeriya. xxvii

An interview with Malam Lawal Mai Kura, a Hyena heard and player, of about fifty seven years of age. The

interview was done near his house at Kampawul Ward Area in Malumfashi, Katsina State, Nigeria, on

15/01/2011. xxviii

Abraham, R.C. (1978), Dictionary of the Hausa Language. Hodder and Stughton Educationional, Great Britain,

23

London. xxix

Buba, A. (2008).This author presented the ways by which names are named in Hausa society. The same is also

applied, where "kura" name is used in Hausa society to name some persons. xxx

Abdulrahaman, A.A.(2009). This author brought out one hundred TradiBonal Hausa Nicknames given to Hausa

people as Naming Names. In it there are examples of names of animals like hyena, where they are used for

naming persons in Hausa land. xxxi

Most of these linguistic extention words use to denote "Kura" are found in the Bachelors Of Atrs degree of Ado,

A.(1987:149) and the dicBonary of Abraham, R.C. (1978:559-561)(See Reference) xxxii

Rufa'i, A. (1986),"Kokarin Shawo Kan Jam'i A Hausa". This author presented a paper during a seminar

presentation series at The Centre for The Studies of Nigerian languages, Bayero University, Kano, Nigeria, on

the Hausa Plural Forms".The name of "Kura" was applied to the forms and it fitted well. xxxiii

This oral song was gotten from a Cassette of Alhaji Musa Xanqwairo, in the song of “Garkuwan Gwambe”. The stanza means that “He who plays with hyena, and he who plays with knife in the market,and he who plays with snake, are having an unwanted occupation”. xxxiv

Gusau,,S.M (2010), "Al'adun Hausawa A Taqaice", Al'adu Da Dabi'un Hausawa Da Fulani.Department of Hausa,

Federal College of Education, Katsina, El-Abbas Printers and Media Concepts, Kaduna, Nigeria. xxxv

Nata'ala, A.M. (2010), "Zarunta", Al'adu Da Dabi'un Hausawa Da Fulani. Department of Hausa, Federal College

of Education, Katsina, El-Abbas Printers and Media Concepts, Kaduna, Nigeria. xxxvi

Funtua, A. I.(2010), "Bukukuwa", Al'adu Da Dabi'un Hausawa Da Fulani. Department of Hausa, Federal College

of Education, Katsina, Katsina State, Nigeria. xxxvii

Ado, A (2009), “Gardancin Wando Jiya Da Yau”. A DissertaBon SubmiGed to the Postgraduate School InParBal

Fulfilment of the Requirements for the Award of the Degree of Masters of Arts (Hausa Studies),

Department of Nigerian languages, Usmanu Danfodiyo University, Sokoto, Nigeria.

xxxviii

Bunza, A.M. (2003), Hausa Medicine: Its Relavance and Development in Hausa Studies. Department of Nigerian

Languyages, Usmanu Danfodiyo University, Sokoto, Nigeria. Ibrash Islamic Publications Centre LTD, Lagos,

Nigeria. xxxix

Ado, A. (1987), “Hausa Language Speech Usage Norms:A Case Study Of Maguzawa Society In Malumfashi Area.” B. A. Dissertation, Submitted To The Department Of Nigerian Languages, In Partial Fulfilment Of The Requirement for First Degree, Bayero University, Kano. xl Mashi,B.U. (2001), "Maguzanci Da Zamananci: Nazari Kan Al'adun Maguzawan Bula A Gundumar Mashi."

Kundin Bincike Na DIgirin Farko, Sa shen Koyar Da Harsunan Nijeria, Jami'ar Usumanu Danfodiyo,

Sakkwato, Nijeriya. xli

Girka, viz: A cultural act believed to be from Greek/Greece. xlii

Funtua, A.I. (2010), "Tufafin Hausawa Da Fulani Na Gargajiy", Al'adu Da Dabi'un Hausawa Da Fulani.

Department of Hausa, Federal College of Education, Katsina, El-Abbas Printers and Media Concepts,

Kaduna , Nigeria. xliii

Ado, A (2010), "Wasu Tubalan Gina Rayuwa Daga Waqar 'Al'adun Gargahiya' Ta Sarkin Taushin Katsina", Waqoqin Baka Na Hausa. The Department od Hausa, Federal College of Education, Ktsina, Centuary Research and Publishing Limited, Abuja, Nigeria. xliv

Sule A.S.A. (2009). "Mace-Macen Aure A Qasar Hausa, Ina Magani ?", Mujallar Gani Da Ido Maganin Tambaya. Ta 3, Agusta,2009. Millenium Publishing Company, Funtua-Yashe Road, Malumfashi, Katsina State, Nigeria. xlv

Umar, M.B. (1980), Wasannin Tashe. Sashen Harsunan Nijeria, Jami'ar Bayero, Kano, The Norther Nigerian

Publishing Company Ltd, Zaria, Nigeria. xlvi

Danyaya, B.M. (2007), "Karin Magana Hamsin Da Hudu Masu Magana A Kan Kura",Makarantar Hausa,

Makaranta Ga Mai Neman Ilimin Hausa. Fitowa Ta 3, Yuli, 2007.Makarantar Hausa, Ubandoma Road,

Sokoto, Nigeriya.