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 Yaradua 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.

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. Hyenas 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.

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, 2011:3ii and Jamiar 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 spectoting 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 This means that, its popularity has superseded all other wild animals that Hausa people play with, such as Birai (monkeys, gorillas and chimpanzees), macizai (snakes) and siyakai (striped hyena) (Ado,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 nonHausa 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 moderniza ons (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 wri en 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 hyenas 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 hyenas 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

(i.e. If hyena has cure for diarrhea let it cure itself first)( Abraham, 1978:532xiii and anyaya, : xiv) 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 cant be a leader) or Kasuwar Kura, ba a sanya kare dillanci)( i.e. in the hyenas market, dog cant 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 (Jamiar 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 doesnt 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

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, 9:1 9-1 xix and Bunza ( 11: xx) as thus: The first type is called Jan- urwa (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 ajin-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 irwa (black-spotted). It has black body hair. It is not as wild as Jan- irwa(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 irwa(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 ayi. ayis 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 ayi Xakin Kura ( ayi 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 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 mens saying testifies that: "Ramin Kura da wuyar shiga" (i.e. The cave of hyena is dicult 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 hyenas cave, it is as wide as a bungalows 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",

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 JanDirwa (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 Lin uis 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 Ac uisi on Of More oca ularies Relatin To Kura In Hausa Lan ua e 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 nights 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 Personifyin Human Bein s 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 childrens toy), "kurar maganaxiso" (a magnet iron) and many others.

5.2.3 Usin "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 Usin The Name Of "Kura" For Indirect A use 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-eMale=singular "Kur-a.Female= singular Kur-aye.Male/Female=plural 5.2.6 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).

5.2.7 The Name Of "Kura" In The Syllabic Structure 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
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(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 yayanta" (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 Wri en 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).
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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 sanaar da ba sanaa baxxxiii 5.4 The Importance Of Hyena In the Culture Of Hausa People. Culture is a total way of life which begins from cradle to grave (Bunza, : and Gusau, 1 : xxxiv and mar, 19 : -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:

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. . The hys a L e- ay W th Hyena And Its Cu tura Importan e. 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: an erous L e- ay For Show n Bra ery. 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. . . .

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5.4.3 Hyena In The Development Of The Reli ion 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 Kin dom-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

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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 Clothin 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 a er 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 : 'Yan Amshi: Daga tsamiya sai saqi,(names of Hausa traditional dresses), Sai ko fari naxi kuma gugar kura (Turban of kura (hyena)dress)xliii

5.4.7 Hyena In The Marria e 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) hehyene) (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 remarrying up ll 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).

15

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,2007:39-40xlvi and Abraham,1978:559-561)xv 5.5 Conclusions, su es 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.

16

References Abraham, R.C. (1978), Dictionary of the Hausa Language.Hodder And Stoughton Educational, Great Britain, London. 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 Aladu da Addini a Finafinan Hausa, held at Murtala Muhammed Library, Kano. Nigeria. 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. Ado,A (1999), "Sosiological Research In Educa on: Data Collec on And Analysis". A Tutorial Presentation For M.ED (Sociology), presented At The Faculty Of Education And Extention Services, Usman Danfodiyo University, Sokoto, Nigeria. Ado,A .(2009), Gardancin Hausawa Jiya Da Yau. A Dissertation Submitted To The Postgraduate School, In Partial Fulfilment Of The Requirements For The Award Of Rhe egree Of Masters Of Arts (Hausa Studies). epartment Of Nigerian Languages, sman anfodiyo niversity, Sokoto. Abdulrahaman, A.A. (2009), "The One Hundred Traditional Names Of Hausa People Use In Naming Persons In Hausa Land". A Paper Presented To The Editorial Board Of "The Zodiac" Magazine of Federal Government College Sokoto, Nigeria, For Publication In Its 42nd Aniversary Edition, Vol. vi of 2008/2009 Academic Session. Ado, A (2010), "Wasu Tubalan Gina Rayuwa Daga Waqar 'Al'adun Gargahiya' Ta Sarkin Taushin Katsina", Waqoqin Baka Na Hausa. The Department of Hausa, Federal College of Education, Ktsina, Centuary Research and Publishing Limited, Abuja, Nigeria. Alhassan,H. Da Wasu (1988), Zaman Hausawa.Islamic Publications Bureau, Isolo Road, Mushin,Lagos, Nigeria.

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Akuezuilo,E.O. (1993), Research Methodology And Statistics.Nuel Centi (Nig) Publishers In Association With Christon Printing And Publishing Company, Abba, Nigeria. Bargery, G.P.(1934), A Hausa-English Dictionary And English- Hausa Vocabulary. Compiled For Government Of Nigeria. Oxford University Press, London. Bello,A.S (2010), Dabarun Gudanar Da Bincike A Hausa.Effective Media Services, Printers/Publishers, Kaduna, Nigeria. Buba, M.(2008), "Naming Names". Department of Modern European Languages and Linguistics, Usman Danfofiyo University, Sokoto, Nigeria. Bunza, A.M. (2002), Rubutun Hausa (Yadda Yake Da Yadda Ake Yin Sa) Don Masu Koyo Da Koyarwa.Ibrash Islamic Publications Centre LTD, Lagos, Nigeria. Bunza, A.M. (2003), Hausa Medicine: Its Relavance and Development in Hausa Studies. Department of Nigerian Languages, Usmanu Danfodiyo University, Sokoto, Nigeria. 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 Aladun Hausawa, Sashen Harsunan Nijeriya, Jamiar Bayero, Kano. 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. Bunza, A.M. (2011), Kura A Maaunin Adabin Hausa.Takardar Da Aka Gabatar A Taron Qara Wa Juna Sani A Sashen Harsunan Nijeriya, Jamiar Umaru Musa Yaradua, Katsina. Xangambo,A.(1984),Rade-Raben Adabin Hausa Da Muhimmancinsa Ga Rayuwar Hausawa.Maxabaar Kamfanin Triumph. Gidan Saadu Zungur, Kano. Xanyaya, B.M. (2007), "Karin Magana Hamsin Da Huxu Masu Magana A Kan
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Kura", Makarantar Hausa (Makaranta Ga Mai Neman Ilimin Hausa). No. 45, Atiku Road, Sokoto. Xanyaya, B.M. (2007), Karin Maganar Hausawa. Makarantar Hausa, No.1, Ubandoma Road (Sabon Titi), Sokoto. Funtua, A. I.(2010), "Bukukuwa", Al'adu Da Dabi'un Hausawa Da Fulani. Department of Hausa, Federal College of Education, Katsina, Katsina State, Nigeria. Funtua, A.I. (2010), "Tufan 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. 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, ElAbbas Printers and Media Concepts, Kaduna, Nigeria. Hamza,M.W (1986), "Kamancin Cuta Ko Bukata Ga Yanayin Mahaxan Maganinta A Magungunan Hausa", Sashen Harsunan Nijeriya, Jami'ar Bayero, Kano, Nijeriya. Imam, A. A. (1942), Magana Jari Ce. Littafi Na Farko, Kamfanin Littafai Na Nijeriya Ta Arewa, Zariya. Jamiar Bayero (2006), Qamusun Hausa Na Jamiar Bayero.Cibiyar Nazarin Harsunan Nijeriya, Jamiar Bayero, Kano. Madauci, I. And Others (1968), Hausa Customs. Northern Nigerian Publishing Company, Zaria. Malumfashi, S.D.A. (2006), Jinkau Birnin Dawa : Tarihin Kafuwar Malumfashi. Gidan Dabino Publishers, Katsina. Mashi, B. U. (2001), Maguzanci Da Zamananci: Nazari Kan Aladun Maguzawan Vula A Gundumar Mashi. Kundin Bincike Na Digirin Farko, Sashen Koyar Da Harsunan Nijeriya, Jamiar Usumanu Xanfodiyo, Sakkwato. Nata'ala, A.M. (2010), "Zarunta", Al'adu Da Dabi'un Hausawa Da Fulani.
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Department of Hausa, Federal College of Education, Katsina, El-Abbas Printers and Media Concepts, Kaduna, Nigeria. Rufa'i, A. (1986), "Kokarin Shawo Kan Jam'i A Hausa". Cibiyar Nazarin Harsunan Nijeriya, Jami'ar Bayero, Kano, Nigeriya. Salim, B.A. (1986), "Tasirin Al'ada Kan Harshe". Sashin Harsunan Nijeriya, Jami'ar Bayero, Kano, Nijeriya. Sallau, B. A. (2010), Magani A Sha A Yi Wanka A Buwaya. M.A Najiu Professional Printers, Malali, Kaduna, Nijeriya. 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. Umar,M.B.(1987),Dangantakar Adabin Baka Da Aladun Gargajiya.Maxabaar Kamfanin Triumph. Gidan Saadu Zungur, Kano. Usman,Bukar (2005), Taskar Tatsuniyoyi (TT 001-005).Gidan Dabino Publisher, Jakara, Kano, Nigeria. Yahaya, I. Y. (1972), Tatsuniyoyi Da Wasanni.Oxford niversity Press, Ibadan. Yahaya, I. Y.(1974), Labarun Gargajiya: 1. Oxford University Press Limited, Ibadan. Yahaya, I. Y. (1977), Labarun Gargajiya: 2. Oxford University Press, Ibadan. Yahaya, I.Y. (1988), Hausa A Rubuce: Tarihin Rubuce-Rubuce Cikin Hausa.Kamfanin Buga Littattafai Na Nigeria Ta Arewa, Zaria, Nigeria. Zarruq, R.M Da Wasu (2009), Sabuwar Hanyar Nazarin Hausa Don Qananan Makarantun Sakandare. Littafi na Biyu. University Press PLC, Ibadan, Nigeria. 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
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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, Jamiar 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.
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 Maaunin Adabin Hausa. A Paper Presented at a Seminar Presenta on Series, Department of Nigerian Languages, Umaru Musa Yaradua University, Katsina, Nigeria. iii Jamiar Bayero (2006), Qamusun Hausa Na Jamiar Bayero. Cibiyar Nazarin Harsunan Nijeriya, Jamiar 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 Disserta on Submi ed to the Postgraduate School InPar al 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 Aladu 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 Educa on: Data Collec on And Analysis". A Tutorial Presenta on For M.ED (Sociology), presented At The Faculty Of Education And Extention Services, Usman Danfodiyo University, Sokoto, Nigeria.
ix
i

"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 Maaunin Adabin Hausa. Takardar da Aka Gabatar a Taron Kara Wa Juna Sani a Sashen Harsunan Nijeria, Jamiar Umaru Musa Yaradua, 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.

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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. xvi Bunza, 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 Aladun Hausawa, Sashen Harsunan Nijeriya, Jamiar Bayero, Kano, Nijeriya.

xviii

An interview with Mallam Umar Batagarawa, Katsina, of about sixty years of age. The interview was conducted on 08/03/2011 at his res ng 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,

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London. 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 Tradi onal 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 dic onary 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 Disserta on Submi ed to the Postgraduate School InPar al 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.
xxix 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.
Girka, viz: A cultural act believed to be from Greek/Greece.

xli xlii

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