By Farooq A. Kperogi, Ph.D. Twitter: @farooqkperogi My November 4, 2018 column titled “Mesu Jamba, a Slur Against Ilorin People, is a...
By Farooq A. Kperogi,
Ph.D.
Twitter:
@farooqkperogi
My November 4, 2018 column titled “Mesu Jamba, a Slur Against Ilorin People, is a Linguistic Fraud,” elicited unexpectedly
impassioned and thought-provoking reactions from all across Nigeria. Since most
of the reactions were either shared with me privately or expressed on my social
media feeds, I have decided to share and respond to them this week for the
benefit of the readers of this column.
Although no one has
accused me of this, I am the first to admit that by characterizing the current
meaning of “mesu jamba” among contemporary Yoruba speakers as a “linguistic
fraud,” I am vulnerable to charges of engaging in etymological fallacy, that
is, the wrongheaded notion that the contemporary signification of a word or an
expression must be consistent with its original meaning. Language doesn't
always work that way. Meanings evolve all the time.
A word or an expression may start out as a positive term and
later take on a negative meaning. Linguists call that pejoration. For instance,
“vulgar” was a positive word that used to mean “common” or “everyday.” That
sense of the word is retained in expressions such as “the vulgar tongue” (that
is, the common national language that everyone speaks) and “the vulgar herd”
(that is, common people as opposed to aristocrats.) In fact, the first Latin
translation of the Bible from Hebrew and Greek was called the Vulgate, meaning
it was written in the common language of the Roman people.
However, over time, "vulgar" underwent derogation and came to
mean crude, rude, unwashed, lacking refinement, obscene, etc. Similarly,
“villain” used to mean a village peasant, but it now only means a wicked or evil
person.
Previously negative words can also take on a positive
meaning, and that’s called amelioration. The most dramatic example, for me, is
the word “nice.” “Nice” initially meant “ignorant”! It comes from the Latin
word “nescius,” which means ignorant.
(It shares the same roots with “nescient,” which still means ignorant, from the
Latin “ne,” which means “not” and the
Latin “scire,” which means “to know,”
so it literally means not knowledgeable).
When “nice” entered English in the 1300s, it came as a noun
and meant a stupid, foolish, ignorant person. In the 1400s, it began
to ameliorate and came to mean a well-dressed, reserved person. By the 1500s,
it meant careful and precise. That meaning is still present in the word
“nicety.” The word’s current dominant
meaning—that is, pleasant, courteous, refined, etc.—started in the 1800s.
Words can also expand their initial significations in ways
that are neither derogatory nor ameliorative. For example, "meat"
used to mean food in general (that sense is retained in the expression
"one man's meat is another man's poison"). "Apple" used
to mean fruits in general (a sense that is retained in "pineapple"--i.e.,
a fruit with pines). "Girl" used to mean any young person. “Deer”
used to mean any animal. “Gay” used to mean happy, etc.
I recognize that my suggestion that “mesu jamba” should be faithful to its original meaning can be
interpreted as etymological fallacy. However, my interest in the expression is its
etymological and inter-lingual dynamics--how a Hausa expression got coopted and
corrupted in Yoruba in the service of an invidious collective denigration of a
people the original expression wasn't intended to denigrate.
Origin of “Jamba”
Many Yoruba readers with no linguistic background who
responded to my column insisted that “jamba”
(also known as “ijamba”) is an
original Yoruba word and not a loan from the Hausa zamba. A representative sample of this view was expressed by one
Isaiah Oladeji who said, “The use of ijamba,
shortened to jamba, and used
interchangeably, in Yoruba is [too] deep and ancient to be attributed to this
borrowed word theory. Here are some sayings in Yoruba: oni jamba, jamba ta fun jamba ra, ijamba moto, ijamba lo se e,
etc. For some of these sayings, I would not even find appropriate words in Yoruba
to render the same meaning. How could ijamba,
or jamba be borrowed? Maybe it is one
of those words that appear to have the same intonation and similar meaning in
different languages.”
Of course, that is the argument of someone who has little
knowledge of how language works. The fact that a word or an expression appears
in ancient proverbs and in time-honored idiomatic expressions is no proof that
it is original to a language. For instance, many studies by Yoruba scholars
have shown the appearance of Arabic words in the Ifa corpus. Ifa is an ancient
Yoruba religion, yet its incantations have scores of Arabic words, which
indicates that the words were borrowed either during the Trans Saharan Trade
from the 8th century to the 18th century or via Malian
(and later Hausa and Fulani) Muslim preachers who introduced and popularized
Islam in Yoruba land from the 15th century to the nineteenth
century.
A native Fulfulde speaker by the name of Zulkarnain Mu'az
Galadima informed me that the Fulani, like the Yoruba and the Baatonu, don’t
have a “z” sound in their language, but that unlike Yoruba and Baatonu which
substitute "z" with "s," Fulfulde typically substitutes
"z" with "j." "So, words like 'zamba' become 'jamba,' 'zamu' becomes 'jamu,' etc.," he said. Several Fulani people confirmed this.
However, as I pointed out in my May 13, 2012 column titled,
“The Arabic Origins of Common Yoruba Words,” a well-respected Italian linguist
by the name of Professor Sergio Baldi in his 1995 paper titled “On Arabic Loans
in Yoruba” said “ijamba” is actually
an Arabic loan. He defined “ijamba”
as “bodily harm,” but the meaning of the word I’m familiar with is one that
associates it with cunning, cheating, deceit. Nonetheless, Dr. Lasisi Olagunju, editor of
the Nigerian Tribune on Saturday,
agreed that “bodily harm” is an accurate signification of “ijamba” in Yoruba.
The word is derived from the Arabic “danb,” or “danba,”
which means “sin, crime.” My theory is that since Hausa people had an earlier
contact with Arabs than Yorubas had, Hausa people first domesticated “danba” to
“zamba” before exporting it to Yoruba.
Nevertheless, since Yoruba always substitutes “z” with “s”
when it borrows words from languages with a “z,” it seems unlikely that Yoruba
borrowed it directly from Hausa. If it did, the word would have been rendered
as “samba,” like it is in the Baatonu language. The phonological transformation of "zamba" to "jamba" in Yoruba probably first
occurred by way of Fulfulde in Ilorin since the Fulfulde pronounce “zamba” as “jamba.”
A Case of
Phonological Misrecognition
As I pointed out two weeks ago, “masu jamba" was a
phrase used by newly arrived Hausa-speaking Sokoto immigrants in Ilorin in the
1800s to refer to Afonja's "jama," as his army was called. Because
"masu jama" (literally “people of the jama”) was a derogatory term,
it retained this sense when it was borrowed in Yoruba--even when it underwent
phonological transformation as "mesu jamba"--and unfairly used on all
Ilorin people.
It just so happened that "zamba" (“jamba” in
Fulfulde) also described the attitude of the "masu jama"--they were mercenaries who tricked people and who
resisted converting to Islam. But members of the jama were not initially called "masu zamba." Zamba is a
later addition, which emerged out of a phonological misrecognition of jama, but
it probably stuck because it also describes Afonja's jama.
One Abdulganiy Akinremi said, “since ‘masu’ is the plural of
‘mai’ both meaning person and people respectively, then considering the fact
that jama'a also [means] people (group) in Arabic, would it not be
counterintuitive for the people, even as at then, to have referred to the
Afonja army as ‘masu jama'a’?” He argued that the phrase would mean, “people
people".
Well, that’s mixing Arabic grammar with Hausa grammar, but
inter-lingual dynamics don't work that way. The grammar and syntax of unrelated
languages can't always be combined. For instance, we say "Sahara
desert" in English even though "sahara" means desert in Arabic,
which means we are saying "desert desert." We say "lake
chad" even though "chad" means lake in Kanuri. We say "Aso
Rock" even though "aso" means rock in Gbagyi. So there is no
reason why there shouldn't be "masu jama'a."
But it's even more complicated than that. "Masu"
is merely a relater to a plural noun. It doesn't mean "people." The
word for people in Hausa is "mutane." Jama was the fixed name for a
well-known group in Ilorin in the 1800s. Newly arrived Hausa-speaking
immigrants from Sokoto used the relater "mai" to describe members of
the group, thus "masu jama." In fact, if the group had been named
"Mutane," the Hausa immigrants would be justified to call it
"Mai Mutane" because “Mutane” would be a proper noun.
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