Traditionally, the
Hausas believed on a divergent number of ways in which an individual might
acquire madness, or be mistaken as mad rather. It is beyond just the question
of spiritually possessed by jinn(s). Hence, that is the most recognized of all
causes of a mental break down among the Hausas. However, factors such as depression,
marital controversies, economic conflicts, indignation, ire, rage, fury, wrath,
phobia, and/or physical illness may present and individual
as mad. Therefore, madness is a simply unintentional violation of societal norms,
reasoning or normal action that might be caused by suggest, desire or intent to
revenge and action or being treated unfairly. This is evident in various Hausa folktales.
This paper explores the instances and causes of madness from Hausa folktales
with the view to showcase the belief of the Hausas on the causes of madness. The
data (instances of madness) are collected from various Hausa folktales to show
instances of various forms of mental trouble. Furthermore, the paper accounts
for measures adapted by the Hausas in dealing with these social and/or
psychological problems. The paper learned that madness is caused by several
factors and not only spiritual. It, therefore, offers some suggestions as a panacea
to such a mental disorder. One of such is to understand the cause of such mental
disorder; another is administrative procedures or communicative processes,
depending on the scenario and the issue at hand.
Key words: mad, madness, mental
trouble, Hausa, folklore, culture
A Focus on Hausa Folklore and Culture: Why Madness and Mental
Trouble?
Abu-Ubaida SANI2
1.0 Introduction
Madness is a term used to describe mental health disability.
Whereas, disability is considered by WHO, (2012) as an overall term used to
describe impairments, limitations, and restrictions encountered during
participation in an activity. The victims of such mental health disabilities
are either prescribed medication, locked up or, sometimes, both measures are
applied so that they receive compulsory treatment (Beresford, 2004). Hence,
they mostly lack access to education, and socioeconomic benefits of the society
they belong to (Rodney, 1970; Mitra et al,
2011). Abang, (1988) notes that some societies in Nigeria welcome such
individuals, as they consider their situations as God-given.
A voluminous number of researches have been conducted on madness,
see; Abang, 1988; Dols, 1992; Bresford, 2004; Mitra, 2011; WHO, 2012; Vivian,
2012; Denny, 2016. However, the most popular form of madness in Hausa land is
the one, which is acquired spiritually. However, researches have proved that madness is caused by several factors apart from the aforementioned one. This is
because the term madness connotes a deviation from the normal way of life into an abnormal one. Therefore, madness is caused by several factors, since such
deviations may be subject to any of the number of factors including; depression,
marital controversies, economic conflicts, indignation, addiction or
alcoholism, ire, rage, fury, wrath, and phobia among others (Sampson et al, 1968; Dols, 1992; Muhammad, 2008;
Vivian, 2012; Alex et al, 2016).
It is concluded by Alex et al
(2016) after conducting empirical research on the madness, disturbing behaviors
are the primary signs of madness. Also, madness is attributed to a wide range of
causes and that, responses to madness are dictated by cultural factors. Signs
of madness include; visible disturbance, wandering and running away, odd
behavior, violence and aggression, self-harm, decline in function, poor
hygiene, work performance, isolative behavior, distorted perception and beliefs
and sometimes somatic symptoms such as vomiting continuously, stomach pain,
headache, disturbances in sleep and others of similar kind. On the other hand,
causes of madness have been noted to include supernatural, biological substance
use, psychological and social among others. This is similar to the opinion of
Muhammad (2008), where he holds that some minor signs will appear first before
the case develop to real madness.
However, this work is set to explore instances of different causes
of madness in some Hausa folklore and culture. This is because folklore of any
society is the reflection of the cultural beliefs of such a society. Hence, the
work is subdivided into the study of the relationship between literary works
and human beliefs, Hausawa’s conception of madness, instances of madness in
Hausa folklore and culture then the conclusion and suggestions.
2.0 Literary Works and
Humans’ Beliefs: Which Affect Which and How?
Literature and human beliefs, as well as behaviors, are mutually
interrelated and they influence each other respectively. It is obvious that the
influence of literature is indispensable in human’s minds (A’azamiyyun, 1962;
Shirley, 1969; Helmut & Jurgen, 1991; Sani & Tsaure, 2016). Yet, what
is written in literary works has a lot to do with the writer’s culture, behavior,
background, environment and personal philosophy (Sani & Tsaure, 2016).
Bloom’s ideology of poetic influence is
also salient here. Bloom affirms the influence of one’s literary write up on
individuals, where he concludes that: "one poet helps to form another" (Bloom,
1973:5). However, Helmut & Jurgen learned that literature writings
do not only influence the readers, rather they affect the ideology and thoughts
of other writers (Helmut & Jurgen, 1991).
A
series of studies have been conducted on the impact of fictional narrative
experience on human cultures and attitudes (Green, Strange, & Brock, 2002;
Matthijs, Olivia, & Arnol, 2011). On the other hand, researches on different
aspects of literature have been conducted in relation to different fields. For
instance, such researches were conducted in organization studies, cognitive psychology,
and communication sciences. The studies however show that the experience and
events in literary works may alter people’s beliefs about the world in
different ways (Wheeler, Green, & Brock, 1999; Marsh, Meade, &
Roediger, 2003; Appel, 2008; Matthijs, Olivia, & Arnol, 2011).
However, people’s cultures, attitudes, values, and characters are sharpened as a result of literary works such individuals
read. This is indeed the reason for motivating the production of more books that
teach morals, humility, humbleness, and kindness among others. Perhaps
especially for children, as of after the second world war, during which it was
considered strive towards molding children’s character positively (Eric, in Helmut
& Jurgen, 1991).
Shirley (1969) attempted the study of the effect of
reading on concepts, attitudes, and behavior. He asked 420 Arizona High School
students to report any changes in concepts, attitudes, and behavior that they
had experienced as a result of reading. Result of the study shows that, though
the overwhelming number of changes occurred in the cognitive areas, about 15
percent of the reading influences results in behavioral changes.
Similarly, Schneyer (1969) conducted research
on the effects of reading on children’s attitudes. His research shows that children’s stories have a positive effect, at least for a while on children. A
similar assertion is made by Martin & Lois eds (1964), Gauntlett, (1995) and Ferguson, (2014) where mass media (TV and
Movies) is noted to have an effect on children’s attitudes (Helmut & Jurgen, 1991).
Nonetheless, there has been contentious phenomenon as to “crossing the borders between the disciplines
of law and literature” (Chompson, 2012:8). A mutual and interdisciplinary
relationship is observed to exist between the field of law and literature
(Anthony, 1999; Richard, 2002; Gwen, 2004; Chompson, 2012).
Miall
& Kuiken (2001) have proposed a typology of emotional reactions to fiction
reading consisting of four types of feelings: evaluative, narrative, aesthetic,
and self-modifying feelings.
Notwithstanding, literary works could definitely be
affected (to some extent) by the central setting of
the community (CNRS in Science Daily, 2014). Perhaps, “The central setting
of the community in one way or the other likely influenced writer’s mental
power and experiences. Whatever he might say could then have elements of
cultural influence” (Sani & Tsaure, 2016: 11-12).
3.0 Hausawa’s
Conception of Madness
Hausawa believed that not only jinn, rather other
socio-psychological factors, cause madness. Various literary and Hausa cultural
traditions are evident to this assertion. Hence, the Hausawa have different
names, which they give to individuals with abnormal behaviors. Such include; mahaukaci, tavavve, zararre, bugun-shawo,
sama-sama, gyaran-garaya, ragowar-turu and gabasawa among others (Muhammad, 2008).
Sometimes, such individuals are addressed with the names of the closest mad
hospital, thus depending on the locality. For example, Kware or Dawanau as in
Sokoto and Kano respectively.
Moreover, the use of madness in various Hausa fictional books
supports the notion that, Hausawa believed in the various causes of madness.
Thus, including jinn, socio-psychological and even physical factors - see;
Imam, 1934, 1937; Daura, 1971; Kagara, 2004. More so, there are various Hausa poems
as well as oral songs, which talk about madness. See, Ladan, 1995; Abdulkadir,
1979; Sidi, 1980; Bunza, 1998; Muhammad, 2008.
Furthermore, various Hausa proverbs indicate the belief Hausawa
has in the diverse causes of madness. Examples of such proverbs include:
i.
ÆŠanyen kara maganin haukar yaro.
Stick, a cure to child’s madness.
ii.
Tabarmar kunya da hauka ake naÉ—e ta
Madness saves embracement.
iii.
Ba a hauka a warke duka
Madness cannot be cured totally.
iv.
Sansomin hauka, zubar da yawu.
spitting, the beginning of madness.
v.
Ba shiga ba fita, an sanya mahaukaci gadi
No in, no out, if a mad person is made a
gateman (Bello, 2007; Danyaya, 2007; Malumfashi & Nahuce, 2014).
However, another evidence of Hausawa’s belief in madness lies upon
their use of idioms, which explain the deviation of something or somebody from
normality. Examples of such include:
Hausa Version
|
Loose Translation
|
Meaning
|
Mahaukacin direba
|
Mad driver
|
A very reckless driver
|
Mahaukaciyar guguwa
|
Mad storm
|
A very powerful and destructive storm
|
Mahaukaciyar dariya
|
Mad laughter
|
A very loud uncontrollable laugher
|
Mahaukaciyar ƙara
|
Mad sound
|
A very loud and frightening sound
|
(Dikko & Maccido, 1991; Muhammad, 2008).
In addition, there is a number of Hausa superstitions, which shows that the Hausawa believed in madness. Below are a few examples:
i.
If a person laughs while in water, that person
will run mad.
ii.
Whoever swears falsely with the holy Qur’an,
that person will run mad.
iii.
Whoever answers his name in the night without
knowing the person that calls will run mad.
4.0 Instances of
Madness in Some Hausa Folklore and Culture
Hausa folklore in one hand and the Hausa culture on another, are pieces of evidence of Hausawa’s belief in madness. However, they believed in madness not
only acquired through sprits, rather, other social-psychological factors. Here,
therefore, the paper strives to illustrate instances of madness as they appear
in Hausa folklore and culture respectively.
4.1 Madness in Hausa
Folklore
Instances of madness are traceable in a number of Hausa folklores.
They include prose, drama, poetry and oral songs, myths and legendaries as well
as proverbs among others. In various Hausa fictional books, madness is
presented to be caused by different factors. Thus, they range from spiritual or
magical, depression, stress, psychological unrest as well as pretense and
fallacy among others.
4.1.1 Magical/Spiritual
Madness
This is a cause of madness which Hausawa believed in that involves
jinn. In such situations, an individual performs magic to cause madness to
another person. One might be unlucky to end up being mad instead of the person
he intended convicting. Such happens especially if the person fails to abide by
the magical regulations.
An instance of this type of madness is traceable in Kagara’s Ni da ‘Ya’yana. In the book, Talatu
plans to turn her rival (Fatima) mad. Unfortunate for her, their husband forces
her against the magical rules. Therefore, Talatu runs mad instead. Thus:
Ya ce mata: “mene ne kika rufe a Æ™asa?
Dole ki tone shi.” Sai ta durÆ™usa tana roÆ™onsa tana cewa don
Allah ya yi haÆ™uri. Suleman kuma ya Æ™i, ya ce “dole sai
ta tone.” A Æ™arshe ta fara tone ramin, sai kawai wani tsuntsu ya
tashi fir! Ai kuwa nan take ta haukace, ta fara yin ihu tana cewa “ka É“ata min magani, da
yanzu Fatima ta haukace! Fatima ki haukace mana!” (Kagara, 2004).
He asked her: “What did you bury in the ground? You must dig it
out.” She went onto her knees begging him. Suleman denied and emphasized that
she dig it out. She lastly started digging and a bird came out fir. Alas! She instantly runs mad. She started
shouting, saying: “You have destroyed my magic, Fatima would have gone mad!
Fatima, run mad now (Translation).
4.1.2 Madness Caused by
Depression, Stress or Psychological Unrest
This is the type of madness, which is subject to misery,
hopelessness or dejection caused by maltreatment or life failures. Majid,
(2012) takes us through such an instance. Talle suffers the loss of her first
son Yakuba. She later loses her remaining and only daughter Fati, notably called
Godiya. When Fati goes out to nobody-knows-where, Talle’s husband blames her
(Talle) of being careless and he divorces her irrevocably. The situation
results in Talle’s madness. Thus:
An kwana biyu ana ta abu É—aya. Yaya na yawon nemanki har watanni suka soma lafawa. Ƙafafuwa suka huta,, aka bar abin wa ido da zuciya. Tun da wasa-wasa dai iska ta soma buge ta, ta soma surutai…
… to
mu dai sai ji muka yi wai Yaya ta fita da daddare da cewa za ta neman É—iyarta. To fa dawowar
da ba ta yi ba kenan har yau (Majid, 2012: 116).
The
issue had been ringing for many days. Aunty had been up-doing looking for you
for quiet number of months. People had to rest, but bear the thought in minds.
Bit by bit, Aunty started running mad…
… We
only heard that she left in the night to find where-about of her daughter. She
has never returned (Translation).
Imam, (1934) takes us through a similar scenario
in his Ruwan Bagaja. A man loses his
wife and for many days, he has been sleepless. He keeps weeping and singing all
overnights, disturbing neighbors. Imam says:
…
Kai ka san tun watan jiya matarsa ta mutu. To tun daga ran da ta mutu har yau,
kullum ba ya barci. Da tsakad dare sai ya tashi yana waɗansu waƙe-waƙe
kamar mahaukaci yana cewa da ma shi mutuwa ta É—auka ta bar matar da ya huta (Imam, 1934: 22).
…
You know that he lost his wife last month. He has not been sleeping since
the day she died. He wakes up at midnight singing like a mad man. He says, why
not the death takes him and leaves his wife, he would have rested
(Translation).
4.1.3 Fallacy Madness
This is a situation whereby an individual holds an erroneous
belief. That could be as a result of misleading information he received and
thus sticks to. Consequently, other people might consider his actions (i.e.
which are subject to the misleading notion he holds) insane. In the book ‘Tauraruwar Hamada’, authored by Daura
(1971), fallacy madness is depicted. Perhaps, fraudsters deceive a villager
that they will provide him a herd of cattle. They collect his money and direct
him to the cattle market, that the entire cattle in the market are his own. He then
tries stopping whoever attempts moving away with any of the cattle from the
market asking where the person will be moving his cow to (i.e. the villager’s
cow). Daura says:
Mutane da suka ga haka sai suka zaci taɓuwa ya yi. Saboda
haka ba wanda ya kula da shi. Yana nan in za a tafi da shanu sai ya tsare ya ce
“Ina za ku kai mini?” a ture shi har ya faÉ—i a wuce. Har magariba aka watse aka bar shi a masayar
shanu ba sanuwa ko É—aya (Daura, 1971).
Seeing that, people thought he has gone mad. Therefore, nobody
cares about him. He stopped whoever tried moving out some of the cattle,
asking: “Where are you taking my cattle to?” People keep pushing him down to
pass until sunset when everyone dispersed leaving him alone without a single
cattle (Translation).
In the story, even his relatives considered him mad. This however
is an example of a situation where an individual is considered mad for his
actions, which are as a result of circumstances that the person alone
understands.
4.1.4 False/Pretence
Madness
This is a situation whereby an individual pretense to be mad in
order to gain a benefit, escape punishment and/or get a particular
information among others. The person does so by faking madness characteristics.
In Ruwan Bagaja (1934), the author displays
an instance of false madness. He does that through the hero of the book where
he says:
Da na ga sun wuce sai na nemi shuni na shafe fuskata
na nemi wata ƙotar gatari na saɓa, maimakon in bi ta hanya inda take tsammani sai na
hudo musu ta baya daga daji, ina tafe ina zage-zage.
Da suka hange ni, sai matar ta ce “ga mahaukaci can
tafe.” Sai na ji mijin ya ce “Ina yake?” Ya juyo wajena yana Æ™yafÆ™yafta
idanduna (Imam,
1934).
When I noticed they have gone, I dyed my face and got a stick on my
shoulder. Instead of following the route she was expecting me from, I
approached them from a bush behind them, making blaster.
When they saw me, the wife said: “look at a mad man coming!” I then
heard the husband asked: “Where is he?” He turned to my directing blinking his
eyes (Translation).
Here, the hero (i.e. Alhaji Imam) pretends
madness. The author uses this scenario to create in the readers’ minds the
mental image of how mad man looks. However, the author takes us through similar instances of false madness in this book. This is where the hero is convicted of
trespassing and is brought before a king for disciplinary measures. He then
pretends madness:
Da safe ya kai ni gidan sarki, sai
na yi shawara a raina na ce “Tabarmar kunya fa, da hauka akan-naÉ—e ta.” Saboda haka
na tsiri hauka ƙarfi da yaji. Sarki ya tambaye shi dalili ya gaya masa
duka, sa’an nan ya dube ni, ya ce: “Ina sunanka samari?” Na ce: “Haka aka yi.”
Ya ce; “Me kake nufi?” na ce: “Haka aka yi.” Kowace tambaya ya yi mini, sai in
amsa masa da ‘haka aka yi’. Sai sarki ya ce: “Na san a rina, in ba motsattse
ba, wa zai faÉ—a É—akin wani ya ce wai turo shi aka yi! Lallai aljannunsa
suka turo shi.” Ya sa aka kai ni gidan mahaukata aka sa a turu (Imam, 1934).
In the
morning, he took me to a king. I thought inwardly that, madness saves
embracement. Therefore, I faked madness. The king asked him and he explained
everything. He then turned to me and asked: “What is your name young man?” I
replied: “That was what happened.” He asked: “what do you mean?” I replied:
“That was what happened.” Whatever question he asked me, I answered with ‘that
was what happened. King then said: “I had perceived it. If not a mad man, who
will bang into someone’s room and affirms that he is pushed in! Surely, his
jinn pushed him in.” He gave directives and I was taken and tightened in a mad
hospital (Translation).
Here, Alhaji Imam faked madness in order to
escape been punished by the king.
4.1.5 Nemesis Madness
Imam, (1937) takes us through a scenario where a
man kills Yautai’s friend. Yautai follows the man into his house. He makes the
man and his wife destroy their belongings. It goes as far that the wife kills
her husband when she attempts killing Yautai. Thereafter, the wife runs mad.
Thus:
Ganin wannan al’amari
ya sa matar ta haukace ta shiga jeji. Kowane tsuntsu ta gani sai ta kai masa
jifa tana cewa, “Raina kama ka ga gayya!”
(Imam, 1937: 109).
Seeing this, the wife
went mad and entered into a bush. She throws at any bird she sees, saying: “!”
(Translation).
4.2 Madness in Hausa
Culture
There is a number of plays and/or traditions of the Hausawa that
depict various causes of madness. Gwaúroó
or bachelor (to roughly translate), is a dramatic play, which is conducted in the various Hausa communities,
usually during the Muslims’ month of pasting (Rmadan). Group of boys or young
men will tie a rope around the west of one of them (i.e. the Gwaúroó), and will hold the tail end of
the rope. They will then, for boys, go house by house. When in a house, the Gwaúroó will be making efforts,
forcefully, to enter any of the rooms available or get hold of anybody in the
house, especially females. The other boys holding the rope will use power to
drag him back. They sing:
Gwauro ya ƙwace!
Mata
ku kulle É—aki.
Gwauro ya ƙwace!
Mata ku jaye hanya.
Gwauro ya ƙwace!
Mata ku É“oye kanku.
Gwauro ya ƙwace!
Mata ku ba shi nera ya yi aure kafin
baÉ—i.
Bachelor has escaped!
Women close your
doors.
Bachelor has escaped!
Women move away.
Bachelor has escaped!
Women hide your selves.
Bachelor has escaped!
Women
give him money to marry before next year.
They will continue that way until when they are given alms. They
will then move to another house, praying:
Gwauro ya gode,
Allah ya ba wa bazaura miji,
Allah ya ba wa gwauro mata.
Bachelor is grateful,
May God provide widow a husband,
May God provide bachelor a wife.
Here, the event shows that the zeal to satisfy one's sexual desire
is capable of driving one into madness. In the event, Gwaúroó has gone mad, thus need to be controlled by others.
Otherwise, he gets hold of any female he sees.
6.0 Conclusion
This study has learned that madness is caused by several factors
and not only spiritual. So also, an individual might be interpreted mad as a
result of a foolish display of behavior. Again, people do fake madness for one
reason or the other. However, all these forms of madness and many others are
traceable in Hausa folklore and culture. As such, it is right to conclude that,
Hausawa believed in madness. Hence, a large number of literatures has shown that events and ideas in literary works of a particular society is the reflection of
cultural beliefs, customs, and ethics of the society.
7.0 Suggestions
i.
When there is any case of madness, a step
should be taken to find out its cause and type. This will allow for the right
measure to be taken.
ii.
Some forms of madness only need administrative
procedures or communicative processes as a cure, depending on the scenario and
the issue at hand.
iii.
Individuals with mental troubles should not be
isolated. Rather, they should be accepted as God-given and possible measures
should be taken.