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THE ORAL FOLKSINGER AS CRITIC OF SOCIO-CULTURAL REALITIES OF SOCIETY: THE CASE OF
DANMARAYA JOS.
By
DR. (MRS) ASABE KABIR USMAN
asabekabir @ yahoo.com.
08034044562
DEPARTMENT OF MODERN EUROPEAN LANGUAGES AND LINGUISTICS,
USMANU DANFODIYO UNIVERSITY,
SOKOTO, SOKOTO STATE, NIGERIA.
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INTRODUCTION
Much attention has been paid to folktales/narratives in the history of the study of folklore in Africa, but
it has become steadily clear that it is in the area of songs, dances and recitations that the best of any
communitys imaginative literature is to be found. Thus for various occasions songs and poetry feature
in their appropriate form and content in most African events ;When mothers sing lullabies to crying
babies though they do not understand the wording, the sounds and rhythms are soothing to the babies.
When a child is born and the compound rings with the voice of ululating women announcing the birth
and break into songs in praise of motherhood and announcing the birth, the wordings are interesting.
When a girl is getting married and she is taught by women what she is supposed to do or expected in
her husbands home, the teachings are in most cases given through songs. A song is thus a poetic
composition adapted to be set to music and sung. Songs have been of every type and subject(Emeaba,
1987,p. 192).
African societies have rich traditions of meaningful oral poetry and communities still exist where their
oral poetry are living traditions. Oral poets do not read from scripts, they perform in the given moments
and allow situations of the time and place to reflect in their songs. Obafemi is of the view that, Oral
singers are not memorizers per say they are creative artist who improvise on their songs in accordance
with the focus of their given performance (1994, p. 110). Also commenting on the poet, Olafioye (2000,
p. 11) also believes that the poet is a careful story teller who uses the nuances of his African culture to
place the history and settlement of his people in context.
The Hausa word for both poetry and song is Waka. Every Hausa poetry/song is in practice, set to
music, whether musical accompaniment in form of the talking drum (Kalangu), the stringed instrument
or simply clapping with hands. In one form or another it is a cultural heritage of almost all peoples,
whether or not they have a rational conception of it.
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Dan Maraya Jos: The People's Musician
Born in 1946 in Bukuru, Jos, Plateau State of Nigeria, and named Adamu Wayya, Dan Maraya lost his
father, Mallam Wayya, a court musician and his mother in quick successions as his father died almost
immediately after his birth and his mother while he was still an infant. However, with the death of the
young Dan Maraya's father, the Emir of Bukur, in whose court Dan Maraya's father played, took over
responsibility of looking after young Adamu after both his parents died, and first sent him to a Quranic
school. But as fate would have it, the emir also died a few years later, leaving Dan Maraya to fend for
himself at that tender age. Dan Maraya who is a well known soloist hugely credited with the invention
and popularization of the Kuntigi musical instrument in contemporary Nigerian music, is also a
composer poet. Like most professional musicians, the mainstay of Dan Maraya's repertoire is praise
singing and he is noted for being a social critic and commentary figure who employed music as a tool of
communication. On the traditional music scene, Dan Maraya has acquired the reputation of a custodian
of Hausa culture and tradition and in spite of modern technology; he still prefers the use of the local
violin to a more sophisticated instrument and also refused to expand his one-man band. This style has
earned him both national and international recognition in the music industry. With a musical career
spanning well over four decades, Dan Maraya Jos is a worthy musician who has represented Nigeria all
over the world and indeed contributed greatly to the development and growth of the music industry in
Nigeria. An objective study of the works of Dan Maraya, which are all in Hausa, has confirmed that they
go beyond mere entertainment, but were intended as social commentaries that address certain ills in
society (Andrew, 2008, p. 33). He is a living human treasure whose message of peace, unity and
development has been invaluable to his several admirers.
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You are not a good person at all
By nature man hates being criticized and instead of cautioning him, the next thing is to start a
conversation with the rumour monger. He in turn will feel so free that he would pretend to be your
friend. But once he leaves your place he moves to the assumed enemy and;
Today so and so is condemning you
It is surprising that so and so is condemning you
And like the first listener, the second listener would also be tempted to believe him and to encourage
him by way of reward he would give him a gift. This could be money or other material gift. The word
goro meaning kolanut is metaphorically used by the poet but what in essence the l istener is giving to the
rumour monger is bribe which would encourage him to tell him more stories. The Hausa society is
known culturally for such gifts or in other words tips. One is rewarded for every task done so that he
could do better next time. In essence what the rumour monger has done could be considered a task
which needs reward. The poet then goes on to list the repercussions of listening to the rumour monger.
Your wife will have no respect for you
You would be at loggerheads with your colleagues
Just as your children would have no respect for you
Once you get no respect as a member of the society and as a head of a family, then you are doomed.
Thus what the rumour monger has done is to destroy the good and cordial understanding you have had
with people over time. The poet sings these lines in such a way as if he is relieving a bitter experience he
has once experienced. The poet then goes on to group certain people who share the same character
traits as the rumour monger; these are the scoundrels and the cunning ones whom he also called on
God the almighty his creator to protect all good people from the deceits of these people. Ironically, the
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poet believes while one is brooding over the disharmony the rumour monger has caused, he would be
rejoicing over a job well done. These he call the companions of the devil because;
Once he does that, he becomes satisfied
The rumour monger is the companion of the devil
Dan maraya believes the rumour monger should not go scot free for all the crimes he has committed
thus;
It is advised that you investigate and find out the culprit
In the name of Allah find out who he is
In a gathering of over a thousand
Once there is a rumour monger
He destroys any understanding that might have existed in society
It is safe to find out who the culprit is
By so doing people will shy away from the rumour monger, his associates and deceitful innate
character. The society will then live in peace and the tribal, political and ethnic crises that have been
bedeviling the society would be a thing of the past.
MAN
The poet makes an exploration and vividly exposes the complexity and unpredictability of man. In this
song he reveals glaringly the complexity of mans nature. Dan Maraya reveals vividly that man is the
most complex being on earth; this trait makes understanding and dealing with him difficult. To relate
with man, extra care and caution have to be the watch word because your affairs become his business
even if he does not know you. Based on this analysis, Dan Maraya list some basic characteristic traits of
man whom he sees as malicious, nosy, ungrateful, and spiteful and no matter what effort is put at
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pleasing him; he is always dissatisfied. This complex and unpredictable nature has produced a being
that is negative in trait. Man has an avid habit of meddling into peoples affair even matters that do not
concern him. Dan Maraya comments thus about man;
O-o man! Of complex innate character
Mans nature frightens me
Mans nature startles me
Mans ways disturb me
Mans nature stirs my anger
These behaviours of man disturb the poet so much but he is baffled that this same man who makes you
angry today may turn out to gladden you the next day. The poet goes further to lament that, because of
mans complex nature, not even God his creator can satisfy him because;
When it rains, you complain it has rained
When it is cold, you complain it is cold
When it is sunny, you complain it is sunny
When it is hot, you complain it is hot.
Oh man! Of complex character
When it is sunny, you complain it is sunny
When it is rainy, you complain it is rainy
When it is cold, you complain it is cold
When it is hot, you complain it is hot
Not only is man dissatisfied with the bounties of his creator, he complains about everything even those
things that do not concern him. No wonder;
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If you buy a bicycle, he will say you have bought a bicycle
If you buy a machine he will say you have bought a machine
If you buy a car, he will say you bought a car
If you dont build a house, he will say you havent built a house
Because of his innate, spiteful and complex character, man complains not only of things he sees you
acquiring, but also the way you dress or present yourself for;
If you sew a trouser he will say you have sewn a trouser
If you dont marry, he will say you havent married
You see someone in good gown and trousers
A beautiful cap on his head
Then he gets into that car
And as you see him driving by
Then you say; thats a real wealthy man
How do you know the inside of his heart
Oh! Man of complex innate character
You meet this man who hasnt a kobo
He has no good dress on
Then you say this is a real poor man
The ways of men are unstable because what he may portray outwardly in his behavior may not reflect
his real personality. Dan Maraya draws our attention to the deceitful and dishonest traits that are
engraved in the character of man. He calls and proclaims that wealth is abstract just like abject poverty
which is not measured by the way one looks; and in a world-weary way he reveals that because;
You see someone in good gown and trousers
Then he gets into that car
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And you say thats a really a wealthy man
How do you know the inside of his heart?
Oh! Man whose character is hard to understand.
He therefore warns against judging a man by his outward display of character or his appearance
because man is very deceitful and crafty. Man is capable of covering his ill nature with unbelievable
show of wealth and flamboyant attires. With this song, the poet warns that all that glitters is not gold.
The poet concludes that;
Only God who created him
Can tolerate him
From the song and analysis we see that Dan Maraya operates within the vast and Hausa cultural setting
to express his vision and expectation of an ideal society, free from interference or meddling into
peoples affairs. This way people in society would be satisfied with what they have and be grateful to
God for giving them life.
YOU ARE ALL EQUAL
In this song the poet advocates for revolutionary changes from the religious perspective. Islam as a
religion affirms the oneness of God and his indivisible sovereignty over the universe. The poet thus
begins his song by projecting that;
Surely, both the have and have not
The same equality you all share
But to give weight to the assertion, he is also quick to add that;
God is saying so
It is not me saying so
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Thus the poet sees himself as a mere mortal who is not qualified to give an injunction like the one
given above. He then goes on to remind the rich who have been given wealth to be modest in whatever
they do. He therefore tells the rich about the realities of things lest they might have forgotten by saying;
You who have remember
If you build thirty houses
In one of them will you sleep
In one room will you sleep
On a single bed will you sleep
So also he who has nothing
In one house will he sleep
In one room will he sleep
In one side will he sleep
On one piece of mat
The examples given above goes on to prove the poets assertion of the equal status of all human beings
because he goes on to say;
Yet when day breaks
On equal grounds will you both stand
All these are evidences to show that all humans are equal so that those who are rich should not be
arrogant because they are wealthy. Even though the rich has everything in abundance he cannot use all
he has at the same time. Thus the poet buttresses his points in the following stanzas;
You never can wear ten caps
On your head alone
and
Never will you wear ten pairs of shoes
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The man with more than one cap or shoe can only wear one at a time; for if he wears more than one at
a time, everyone will exclaim and say;
Indeed this is a lunatic
Indeed this is a mad man
God almighty would not judge people according to their riches or poverty but by;
Your heart will you be judged.
In quick succession, the poet draws a comparison from varied life situations to give us a vivid account of
mans equal status. Dan Maraya says;
So Malam, from this point well you can reflect
On equal grounds will you both stand
Another instance will I give you
Wrists watch worth three hundred pounds
Wrist watch worth three hundred shillings
If this one tells the time correctly
And this one tells the time correctly
Both would be called the same name
Everybody call both wrist watch,
One more instance will I give you
Thirty shillings worth of milk
And thirty kobo worth of milk
Pour both in a bowl
And the same whiteness will you see
You who have should remember
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Dan Maraya goes further to stress that God the supreme would not judge people according to their
riches or poverty but ;
Your heart will you be judged.
Therefore if you do an atom weight of good you would be rewarded and if you do an atom weight of evil
you would be punished accordingly. The poet does not just stop at the physical realm he goes beyond to
the spiritual and to make every man humble, Dan Maraya reminded all about the ultimate end of man,
which is death! How ironic it sounds, when he describes the simple white cloth when it comes to divine
ordination. Whether you are rich or of poor status, on this day, the same rite is performed for all and
sundry. So as Muslims when we die;
Five-yards of pure white cloth,
In it will you be wrapped
Just one grave will they dig for you
Remember, not ten will be dug
Because you are wealthy
In there, will they dump you
So also he who has nothing
On the day he returns to God
Five-yards of pure white cloth
In it will he be wrapped
Just one grave will they dig
Remember not ten will be dug
Because he has nothing
This reminder is a very effective way of putting man in his place. This would no doubt make man
humble. When he visualizes himself in a debased form; a helpless corpse all wrapped up in an ordinary
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white cloth dumped in to a tiny and narrowly dug grave; no longer able to walk majestically into his
mansions dressed flamboyantly just as the same will apply to the poor. Therefore, these facts caution
man no matter his position to be weary of his end which is death and no doubt inevitable. Dan Maraya
goes further to exemplify the reward for the rich who do good and help the less privileged because;
The end will be peaceful
Satisfying and gratifying, because;
On the day of your return to God
By God! You will be happy
Your descendants will happy
But, on the other hand if you are rich, and your
Aim in life is always to do bad things
You give help to no one
If inhumanity is your goal
And betrayal your ambition
The end result will be terrible. The poet then laments in pity thus;
Mallam a day will come
Houses, as well as wives.
So also your cars
And children will all finish
Wives will all finish
Cars will all finish
Then the end will be an abode of regrets and torments because at that time and on the day you will
return to your lord when death comes calling, you will be equal to the one who does not have and with
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or without you life will go on. In concluding the song, Dan Maraya while praising God tried to reveal
the wisdom behind why God created men in races, tribes and countries. It was done deliberately
So, that we might recognize one another
And even though we come from different races and speak different languages, we all remain equal in
the sight of God our creator. Therefore man should not be arrogant
TALKS ON MARRIAGE
Dan Maraya is a satirist who uses light hearted music to lampoon social ills and behaviors but at the
same time suggesting acceptable ways of coping with problems when they arise. Marriage contract is
conceived by the Hausas who are predominantly Muslims as a logical commitment sanctioned by God
and acknowledged by society and because of this, both a man and woman command respect only if
they are married. This is because of the honour and prestige accorded marriage in the society. Thus Dan
Maraya as a Muslim who holds the institution of marriage as sacred, and believes it should not be
violated by anyone. But today in Hausa society there are several cases of divorce and separation. Dan
Maraya believes by singing talks of marriage the social ill divorce could be avoided or reduced if people
are sensitized about the shortcomings associated with divorce and strive for stable homes. He takes a
look at the level which the divine institution of marriage has gotten to as a result rampant cases of
divorce. Though God sanctioned marriage and approved of divorce after the fulfillment of certain
conditions but it has been grossly abused and debased. Clearly, the main theme of Jawabin Aure as
commented by Nyuidze is to discourage divorce and thereby encourage couples to strive for stable
homes (2003, p.86). In fact many critics believe the title of this song should have been ills of divorce
because of the subject matter.
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In this song as it is in many of his songs, Dan Maraya begins his song by invocating Allah and placing
him at the apex of everything. Next in hierarchy after him is the institution of marriage, followed by the
need and importance of marriage for if one refuses, then one,
Would be put to shame
He then sings on;
Dear husband and wife
Here is my candid advice to both of you
All the wrongs you might commit in this world
If you take time to reflect
The almighty God may accept your plea for forgiveness
But not the wrong you commit to your spouse
Dear husband and wife
If you have a misunderstanding for the prophets sake
For the Almighty Gods sake do not leave the house in a hurry (in anger)
For the Almighty Gods sake do not leave the house in a hurry (in anger)
Having established the sanctity of the institution of marriage, Dan Maraya goes on so early in his songs
to slam the evil act of hypocrites as the cause of most divorces. What is initially meant to be advice turns
into scolding for both parties because often times spouse are set on irreversible path of divorce without
caring to establish the facts about certain happenings. The set up of the Hausa family life is one which
suggest that once a woman is married she marries the whole family and not just the husband and vice
versa. These way extended family members automatically become each others keepers. Thus you find
insignificant people meddling into matrimonial affairs that do not concern them. These Dan Maraya call
the hypocrites, gossips and crafty slanders that get delight in seeing matrimonial upheavals.
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What the husband does behind the wifes back
They rush to tell the wife
Out of anger she would not bother to investigate
What the wife does behind the husbands back
They rush to tell the husband
Out of anger he would not bother to investigate
Believe me, within seven days mayhem would be let loose
From then on, the couple will opt to separate
The poet believes that what either the wife or husband does not know will not be a stumbling block to
them so the hypocrites should have let sleeping dogs lie. Ironically the poet goes on to assert that
though the separation is not entirely the wifes fault she suffers the most because;
Calling the cart pusher becomes your responsibility
You will have to pack everything that belongs to you
For onward transfer to your fathers house
You will have to pay the cart pusher
Where you would be given only a small part in a room
To keep all your possessions
Before you know it some of the things would be damaged
Some would be broken
Some would be disfigured
Some valuables would have been destroyed beyond repair
The loss is all yours
The poet therefore makes a passionate appeal to all lovers of peaceful marital bliss to;
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Let us all come together and heap curses at them
May they never do well in the sight of God
The poet then goes on to tell the wife to reflect the good times she had when she was in her husbands
house; this is because in Hausa traditional society, the husband takes responsibility for all his wifes
needs. These include feeding, providing shelter as well as clothing. Thus Dan Maraya reminds her that;
When you were in your husbands house
If it is guinea corn you want to eat
Your husband will provide
If it is maize flour you want to eat
Your husband will provide
If it is rice you want to eat
Your husband will provide
If it is yam flour you want to eat
Your husband will provide
If it is yam you want to eat
Your husband will provide
Now that you do not have a husband
You will have to make provision yourself
What great loss for the wife. He even goes further to comment thus;
Your husband provides your head tie
Your husband provides your wrappers
Your husband provides your shoes
Your husband provides your earrings
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Your husband provides your wristwatches
Not only does the husband care for the wife and her needs he also according to the poet;
In addition he would care for your parents materially
When the wife reflects and sees what she is missing, frustration sets in and instead of her to seek for
reconciliation with the husband, what does she do?
The only solution that comes to mind
Is to seek the help of the soothsayer
Patronage of soothsayers who are believed to be spiritual healers is one cultural belief still upheld and
practiced rampantly by the Hausa people especially the women. They believe these spiritual healers can
solve all their problems. The soothsayer would then think of how to win the womans confidence and he
will quickly tell her what she wants to hear;
This is the handwork of your co-wife
Even though she has no co-wife she will naively believe that actually she has an imagined co-wife who
wants to harm her or come between her and the husband. One thing most Hausa women hate is the
mere mention of a co-wife who would compete with them in getting the husbands attention. And in all
honesty she will ask;
What then do we do mallam?
And because the soothsayer always has a solution to every ones problems he has this to say;
Sure there is a way out
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You have to bring five white sheep
Five rolls of white cloth
You will also bring 100 shillings
Ironically, after the soothsayer has gathered all he has requested for he then says;
Alright go, God will provide us the remedy
What manner of exploitation is exhibited here? Definitely only God can provide solutions to problems,
but because the woman is so much blinded by her belief, she fails to understand the soothsayers
understatement. Thus instead of seeking solutions from soothsayers, the poet believes the solution lies
in respect and obedience for;
Whatever respect and good conduct does not give you
The soothsayer can never give to you
My dear women I warn you once again
Whatever respect does not give you
Disrespect will never give you
Respect is a great antidote
Do this, obey. Stop it, obey.
Yes that is a great antidote
Dan Maraya then goes on to draw the husbands attention to the importance of his wife in his life and
the entire good thing she does for him for no fee at all. Definitely the man cannot pay for the services.
Men my advice to you also
You know very well this is your wife
She cleans the house and makes it neat
She will cook delicious meals for you
Provide bathing water for you to feel refreshed and clean
She also takes good care of the children
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Now mallam, if you were to pay a house help to do all these
How much money would you spend?
CONCLUSION
As a poet Dan Maraya operates within the vast and rich Hausa cultural setting to express his vision and
expectation of an ideal society. His songs cover various themes borne out of reality but in essence his
main thematic thrust is social change of certain ills in society. In the whole of northern Nigeria, Umar
believes Dan Maraya is the only folksinger who criticizes happenings in society and advocate for social
change (1985, p.8) and just as Wathiongo observed about the role of a satirist in society, Dan maraya
sets himself certain standards and criticizes society when and where it departs from set norms..which
moves him to pour derision and ridicule on society painful sometimes malicious laughter(1972, p.27).
Therefore like most social critics, Dan maraya expresses his dissatisfaction over what is happening in his
society consequently, all that he sings about depicts what happens within his immediate environment.
We therefore believe that by translating into English and analyzing some selected songs aimed at social
change, the songs earlier restricted and confined to the hausa speaking people only due to language
barrier, the songs would be better understood and more reviews and critical works would be carried out
and the poet will no more be seen as a mere entertainer but as a social critic to be reckoned with
alongside other world critics.
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REFERENCES
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Lagos: Princeton Publishing Company.
Andrew, A. J. (2008,Sept 7th). Dan Maraya Speaks: I See Myself as a Historian. SundayTrust,p.33.
Emeaba,E. O.(1987). Dictionaryof Literature. Aba: Inteks.
Finnegan, R. (1970).OralLiteraturein African. Nairobi: Oxford University Press.
Nyuidze, E.I.I.(2003). Songsof Dan Maraya Jos ThemesandStyle. Jos: Greenworld Publishing Company.
Obafemi, O, (Ed.).(1994). NewIntroductionto Literature. Ibadan: Y. Books.
Olafioye, T.(2000). The Poetryof Tenure Ojaide. A CriticalAppraisal. Lagos: Malthouse Press.
Sarbi, S.A. (2008).Studiesin Translation.Kano: Samarib Publishers.
Umar, B. M.(1985.) RukuninKowayashaKida. Dan Maraya Jos. Ibadan: University Press.
Wa Thiongo, N.(1972). Homecoming. London: Heinemann Educational Books.
Yahaya, I. Y.(1979). OralArtandtheSocialization Process. (Unpublished) PhD Thesis. ABU Zaria.
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