Afroasiatic
Geographic distribution:	Horn of Africa, North Africa, Sahel, and Middle East[1]
Linguistic classification:	One of the world's major language families
Proto-language:	Proto-Afroasiatic
Subdivisions:	Semitic Berber Egyptian (extinct) Chadic Cushitic Omotic (inclusion debated)[2]
ISO 639-2 and 639-5:	afa

Afroasiatic (alternatively Afro-Asiatic), also known as Hamito-Semitic,^[1] is one of the largest language families of the world, and includes about 375 living languages.^[3] Afroasiatic languages are spoken predominantly in the Middle East, North Africa, the Horn of Africa, and parts of the Sahel. More than 300 million people speak an Afroasiatic language.^[1]

The most widely spoken Afroasiatic language is Arabic (including all its colloquial varieties), with 230 million native speakers, spoken mostly in the Middle East and North Africa.^[4] Berber languages are spoken in Morocco, Algeria, Libya and across the rest of North Africa and the Sahara Desert by about 25 to 35 million people. Other widely spoken Afroasiatic languages are Amharic, the national language of Ethiopia, with 18 million native speakers; Somali, spoken by around 19 million people in Greater Somalia; and Hausa, which serves as a lingua franca in large parts of the Sahel, with some 25 million speakers.^[3] In addition to languages spoken today, Afroasiatic includes several ancient languages, such as Ancient Egyptian, Akkadian, and Biblical Hebrew.

Etymology[link]

The Afroasiatic language family was originally referred to as "Hamito-Semitic", a term introduced in the 1860s by the German scholar Karl Richard Lepsius.^[5] The name was later popularized by Friedrich Müller in his Grundriss der Sprachwissenschaft (Wien 1876-88).^[6]

The term "Afroasiatic" (often now spelled as "Afro-Asiatic") was later coined by Maurice Delafosse (1914). However, it did not come into general use until Joseph Greenberg (1963) formally proposed its adoption. In doing so, Greenberg sought to emphasize the fact that Afroasiatic was the only language family that was represented transcontinentally, in both Africa and Asia.^[7]

Individual scholars have also called the family "Erythraean" (Tucker 1966) and "Lisramic" (Hodge 1972). In lieu of "Hamito-Semitic", the Russian linguist Igor Diakonoff later suggested the term "Afrasian", meaning "half African, half Asiatic", in reference to the geographic distribution of the phylum's constituent languages.^[5]

The term "Hamito-Semitic" remains in use in the academic traditions of some European countries.

Distribution and branches[link]

Some linguists' proposals for grouping within Afroasiatic

The Afroasiatic language family is usually considered to include the following branches:

• Berber
• Chadic
• Cushitic
• Egyptian
• Omotic
• Semitic

While there is general agreement on these six families, there are some points of disagreement among linguists who study Afroasiatic. In particular:

• The Omotic language branch is the most controversial member of Afroasiatic since the grammatical formatives which most linguists have given greatest weight in classifying languages in the family "are either absent or distinctly wobbly" (Hayward 1995). Greenberg (1963) and others considered it a subgroup of Cushitic, while others have raised doubts about it being part of Afroasiatic at all (e.g. Theil 2006).^[2]
• The Afroasiatic identity of Ongota is also broadly questioned, as is its position within Afroasiatic among those who accept it, due to the "mixed" appearance of the language and a paucity of research and data. Harold Fleming (2006) proposes that Ongota constitutes a separate branch of Afroasiatic.^[8] Bonny Sands (2009) believes the most convincing proposal is by Savà and Tosco (2003), namely that Ongota is an East Cushitic language with a Nilo-Saharan substratum. In other words, the Ongota people would appear to have once spoken a Nilo-Saharan language but then shifted to speaking a Cushitic language, while retaining some characteristics of their earlier Nilo-Saharan language.^[2]
• Beja is sometimes listed as a separate branch of Afroasiatic but is more often included in the Cushitic branch, which has a high degree of internal diversity.
• Whether the various branches of Cushitic actually form a language family is sometimes questioned, but not their inclusion in Afroasiatic itself.
• There is no consensus on the interrelationships of the five non-Omotic branches of Afroasiatic (see "Subgrouping" below). This situation is not unusual, even among long-established language families: there are also many disagreements concerning the internal classification of the Indo-European languages, for instance.

Classification history[link]

In the 9th century, the Hebrew grammarian Judah ibn Quraysh of Tiaret in Algeria was the first to link two branches of Afroasiatic together; he perceived a relationship between Berber and Semitic. He knew of Semitic through his study of Arabic, Hebrew, and Aramaic.

In the course of the 19th century, Europeans also began suggesting such relationships. In 1844, Theodor Benfey suggested a language family consisting of Semitic, Berber, and Cushitic (calling the latter "Ethiopic"). In the same year, T.N. Newman suggested a relationship between Semitic and Hausa, but this would long remain a topic of dispute and uncertainty.

Friedrich Müller named the traditional "Hamito-Semitic" family in 1876 in his Grundriss der Sprachwissenschaft. He defined it as consisting of a Semitic group plus a "Hamitic" group containing Egyptian, Berber, and Cushitic; he excluded the Chadic group. These classifications relied in part on non-linguistic anthropological and racial arguments that have largely been discredited (see Hamitic hypothesis).

Leo Reinisch (1909) proposed linking Cushitic and Chadic, while urging a more distant affinity to Egyptian and Semitic, thus foreshadowing Greenberg, but his suggestion found little resonance.

Marcel Cohen (1924) rejected the idea of a distinct Hamitic subgroup and included Hausa (a Chadic language) in his comparative Hamito-Semitic vocabulary.

Joseph Greenberg (1950) strongly confirmed Cohen's rejection of "Hamitic", added (and sub-classified) the Chadic branch, and proposed the new name "Afroasiatic" for the family. Nearly all scholars have accepted Greenberg's classification.

In 1969, Harold Fleming proposed that what had previously been known as Western Cushitic is an independent branch of Afroasiatic, suggesting for it the new name Omotic. This proposal and name have met with widespread acceptance.

Several scholars, including Harold Fleming and Robert Hetzron, have since questioned the traditional inclusion of Beja in Cushitic.

Subgrouping[link]

Little agreement exists on the subgrouping of the five or six branches of Afroasiatic: Semitic, Egyptian, Berber, Chadic, Cushitic, and Omotic. However, Christopher Ehret (1979), Harold Fleming (1981), and Joseph Greenberg (1981) all agree that the Omotic branch split from the rest first.

Otherwise:

• Paul Newman (1980) groups Berber with Chadic and Egyptian with Semitic, while questioning the inclusion of Omotic in Afroasiatic. Rolf Theil (2006) concurs with the exclusion of Omotic, but does not otherwise address the structure of the family.^[9]
• Harold Fleming (1981) divides non-Omotic Afroasiatic, or "Erythraean", into three groups, Cushitic, Semitic, and Chadic-Berber-Egyptian. He later added Semitic and Beja to Chadic-Berber-Egyptian and tentatively proposed Ongota as a new third branch of Erythraean. He thus divided Afroasiatic into two major branches, Omotic and Erythraean, with Erythraean consisting of three sub-branches, Cushitic, Chadic-Berber-Egyptian-Semitic-Beja, and Ongota.
• Like Harold Fleming, Christopher Ehret (1995: 490) divides Afroasiatic into two branches, Omotic and Erythrean. He divides Omotic into two branches, North Omotic and South Omotic. He divides Erythrean into Cushitic, comprising Beja, Agaw, and East-South Cushitic, and North Erythrean, comprising Chadic and "Boreafrasian." According to his classification, Boreafrasian consists of Egyptian, Berber, and Semitic.
• Vladimir Orel and Olga Stolbova (1995) group Berber with Semitic and Chadic with Egyptian. They split up Cushitic into five or more independent branches of Afroasiatic, viewing Cushitic as a Sprachbund rather than a language family.
• Igor M. Diakonoff (1996) subdivides Afroasiatic in two, grouping Berber, Cushitic, and Semitic together as East-West Afrasian (ESA), and Chadic with Egyptian as North-South Afrasian (NSA). He excludes Omotic from Afroasiatic.
• Lionel Bender (1997) groups Berber, Cushitic, and Semitic together as "Macro-Cushitic". He regards Chadic and Omotic as the branches of Afroasiatic most remote from the others.
• Alexander Militarev (2000), on the basis of lexicostatistics, groups Berber with Chadic and both more distantly with Semitic, as against Cushitic and Omotic. He places Ongota in South Omotic.

Position among the world's languages[link]

Afroasiatic is one of the four language families of Africa identified by Joseph Greenberg in his book The Languages of Africa (1963). It is the only one that extends outside of Africa, via the Semitic branch.

There are no generally accepted relations between Afroasiatic and any other language family. However, several proposals grouping Afroasiatic with one or more other language families have been made. The best-known of these are the following:

• Hermann Möller (1906) argued for a relation between Semitic and the Indo-European languages. This proposal was accepted by some linguists (e.g. Holger Pedersen and Louis Hjelmslev) but has little currency today. (For a fuller account, see Indo-Semitic languages.)
• Apparently influenced by Möller (a colleague of his at the University of Copenhagen), Holger Pedersen included Hamito-Semitic (the term replaced by Afroasiatic) in his proposed Nostratic macro-family (cf. Pedersen 1931:336–338), which also included the Indo-European, Finno-Ugric, Samoyed, Turkish, Mongolian, Manchu, and Yukaghir languages. This inclusion was retained by subsequent Nostraticists, starting with Vladislav Illich-Svitych and Aharon Dolgopolsky.
• Joseph Greenberg (2000–2002) did not reject a relationship of Afroasiatic to these other languages, but he considered it more distantly related to them than they were to each other, grouping instead these other languages in a separate macro-family, which he called Eurasiatic, and to which he added Chukotian, Gilyak, Korean, Japanese-Ryukyuan, Eskimo–Aleut, and Ainu.
• Most recently, Sergei Starostin's school has accepted Eurasiatic as a subgroup of Nostratic, with Afroasiatic, Dravidian, and Kartvelian in Nostratic outside of Eurasiatic. An even larger Borean group would contain Nostratic as well as Dené-Caucasian and Austric.

Date of Afroasiatic[link]

Afroasiatic is one of the oldest language families of the world that is generally accepted by linguists as securely established. The earliest written evidence for an Afroasiatic language is from an Ancient Egyptian inscription of c. 3400 BC (5400 years ago).[3] Symbols on Gerzean pottery resembling Egyptian hieroglyphs date back to c. 4000 BC, suggesting a still earlier possible date. This gives us a minimum date for the age of Afroasiatic. However, Ancient Egyptian is highly divergent from Proto-Afroasiatic (Trombetti 1905: 1–2), and considerable time must have elapsed in between them. Estimates of the date at which the Proto-Afroasiatic language was spoken vary widely. They fall within a range between approximately 7500 BC (9,500 years ago) and approximately 16,000 BC (18,000 years ago). According to Igor M. Diakonoff (1988: 33n), Proto-Afroasiatic was spoken c. 10,000 BC. According to Christopher Ehret (2002: 35–36), Proto-Afroasiatic was spoken c. 11,000 BC at the latest and possibly as early as c. 16,000 BC. By any current estimate, Afroasiatic is a language family considerably older than Indo-European (c. 4000 BC according to David Anthony 2007: 48).

Afroasiatic Urheimat[link]

The term Afroasiatic Urheimat (Urheimat meaning "original homeland" in German) refers to the 'hypothetical' place where Proto-Afroasiatic speakers lived in a single linguistic community, or complex of communities, before this original language dispersed geographically and divided into distinct languages. Afroasiatic languages are today primarily spoken in the Middle East, North Africa, the Horn of Africa, and parts of the Sahel.

There is no agreement on when and where this Urheimat existed, though the language is generally believed to have originated somewhere in or near the region stretching from the Levant/Near East^[10] to the area between the Eastern Sahara and the Horn of Africa, including Egypt, Ethiopia and Sudan.^{[11][12][13][14][15]}

Similarities in grammar and syntax[link]

Widespread (though not universal) features of the Afroasiatic languages include:

• A set of emphatic consonants, variously realized as glottalized, pharyngealized, or implosive.
• VSO typology with SVO tendencies.
• A two-gender system in the singular, with the feminine marked by the sound /t/.
• All Afroasiatic subfamilies show evidence of a causative affix s.
• Semitic, Berber, Cushitic (including Beja), and Chadic support possessive suffixes.
• Morphology in which words inflect by changes within the root (vowel changes or gemination) as well as with prefixes and suffixes.

Tonal languages appear in the Omotic, Chadic, and Cushitic branches of Afroasiatic, according to Ehret (1996). The Semitic, Berber, and Egyptian branches do not use tones phonemically.

Shared vocabulary[link]

Following are some examples of Afroasiatic cognates, including ten pronouns, three nouns, and three verbs.

Source: Christopher Ehret, Reconstructing Proto-Afroasiatic (Berkeley: University of California Press, 1995).

Note: Ehret does not make use of Berber in his etymologies, stating (1995: 12): "the kind of extensive reconstruction of proto-Berber lexicon that might help in sorting through alternative possible etymologies is not yet available." The Berber cognates here are taken from previous version of table in this article and need to be completed and referenced.

Abbreviations: NOm = 'North Omotic', SOm = 'South Omotic'. MSA = 'Modern South Arabian', PSC = 'Proto-Southern Cushitic', PSom-II = 'Proto-Somali, stage 2'. masc. = 'masculine', fem. = 'feminine', sing. = 'singular', pl. = 'plural'. 1s. = 'first person singular', 2s. = 'second person singular'.

Symbols: Following Ehret (1995: 70), a caron ˇ over a vowel indicates rising tone, a circumflex ^ over a vowel indicates falling tone. V indicates a vowel of unknown timbre. Ɂ indicates a glottal stop. * indicates reconstructed forms based on comparison of related languages.

Etymological bibliography[link]

Some of the main sources for Afroasiatic etymologies include:

• Cohen, Marcel. 1947. Essai comparatif sur le vocabulaire et la phonétique du chamito-sémitique. Paris: Champion.
• Diakonoff, Igor M. et al. 1993–1997. "Historical-comparative vocabulary of Afrasian", St. Petersburg Journal of African Studies 2–6.
• Ehret, Christopher. 1995. Reconstructing Proto-Afroasiatic (Proto-Afrasian): Vowels, Tone, Consonants, and Vocabulary (= University of California Publications in Linguistics 126). Berkeley and Los Angeles: University of California Press.
• Orel, Vladimir E. and Olga V. Stolbova. 1995. Hamito-Semitic Etymological Dictionary: Materials for a Reconstruction. Leiden: Brill. ISBN 90-04-10051-2.

See also[link]

• African languages
• Afroasiatic Urheimat
• Asian languages
• Nostratic languages
• Proto-Afroasiatic language

References[link]

Bibliography[link]

• Anthony, David. 2007. The Horse, the Wheel, and Language: How Bronze-Age Riders from the Eurasian Steppe Shaped the Modern World. Princeton: Princeton University Press.
• Barnett, William and John Hoopes (editors). 1995. The Emergence of Pottery. Washington, DC: Smithsonian Institution Press. ISBN 1-56098-517-8
• Bender, Lionel et al. 2003. Selected Comparative-Historical Afro-Asiatic Studies in Memory of Igor M. Diakonoff. LINCOM.
• Bomhard, Alan R. 1996. Indo-European and the Nostratic Hypothesis. Signum.
• Diakonoff, Igor M. 1988. Afrasian Languages. Moscow: Nauka.
• Diakonoff, Igor M. 1996. "Some reflections on the Afrasian linguistic macrofamily." Journal of Near Eastern Studies 55, 293.
• Diakonoff, Igor M. 1998. "The earliest Semitic society: Linguistic data." Journal of Semitic Studies 43, 209.
• Dimmendaal, Gerrit, and Erhard Voeltz. 2007. "Africa". In Christopher Moseley, ed., Encyclopedia of the world's endangered languages.
• Ehret, Christopher. 1995. Reconstructing Proto-Afroasiatic (Proto-Afrasian): Vowels, Tone, Consonants, and Vocabulary. Berkeley and Los Angeles: University of California Press.
• Ehret, Christopher. 1997. Abstract of "The lessons of deep-time historical-comparative reconstruction in Afroasiatic: reflections on Reconstructing Proto-Afroasiatic: Vowels, Tone, Consonants, and Vocabulary (U.C. Press, 1995)", paper delivered at the Twenty-fifth Annual Meeting of the North American Conference on Afro-Asiatic Linguistics, held in Miami, Florida on March 21–23, 1997.
• Finnegan, Ruth H. 1970. "Afro-Asiatic languages West Africa". Oral Literature in Africa, pg 558.
• Fleming, Harold C. 2006. Ongota: A Decisive Language in African Prehistory. Wiesbaden: Otto Harrassowitz.
• Greenberg, Joseph H. 1950. "Studies in African linguistic classification: IV. Hamito-Semitic." Southwestern Journal of Anthropology 6, 47-63.
• Greenberg, Joseph H. 1955. Studies in African Linguistic Classification. New Haven: Compass Publishing Company. (Photo-offset reprint of the SJA articles with minor corrections.)
• Greenberg, Joseph H. 1963. The Languages of Africa. Bloomington: Indiana University. (Heavily revised version of Greenberg 1955.)
• Greenberg, Joseph H. 1966. The Languages of Africa (2nd ed. with additions and corrections). Bloomington: Indiana University.
• Greenberg, Joseph H. 1981. "African linguistic classification." General History of Africa, Volume 1: Methodology and African Prehistory, edited by Joseph Ki-Zerbo, 292–308. Berkeley and Los Angeles: University of California Press.
• Greenberg, Joseph H. 2000–2002. Indo-European and Its Closest Relatives: The Eurasiatic Language Family, Volume 1: Grammar, Volume 2: Lexicon. Stanford: Stanford University Press.
• Hayward, R. J. 1995. "The challenge of Omotic: an inaugural lecture delivered on 17 February 1994". London: School of Oriental and African Studies, University of London.
• Heine, Bernd and Derek Nurse. 2000. African Languages, Chapter 4. Cambridge University Press.
• Hodge, Carleton T. (editor). 1971. Afroasiatic: A Survey. The Hague – Paris: Mouton.
• Hodge, Carleton T. 1991. "Indo-European and Afro-Asiatic." In Sydney M. Lamb and E. Douglas Mitchell (editors), Sprung from Some Common Source: Investigations into the Prehistory of Languages, Stanford, California: Stanford University Press, 141–165.
• Huehnergard, John. 2004. "Afro-Asiatic." In R.D. Woodard (editor), The Cambridge Encyclopedia of the World’s Ancient Languages, Cambridge – New York, 2004, 138–159.
• Militarev, Alexander. "Towards the genetic affiliation of Ongota, a nearly-extinct language of Ethiopia," 60 pp. In Orientalia et Classica: Papers of the Institute of Oriental and Classical Studies, Issue 5. Мoscow. (Forthcoming.)
• Newman, Paul. 1980. The Classification of Chadic within Afroasiatic. Leiden: Universitaire Pers Leiden.
• Ruhlen, Merritt. 1991. A Guide to the World's Languages. Stanford, California: Stanford University Press.
• Sands, Bonny. 2009. "Africa’s linguistic diversity". In Language and Linguistics Compass 3.2, 559–580.
• Theil, R. 2006. Is Omotic Afro-Asiatic? Proceedings from the David Dwyer retirement symposium, Michigan State University, East Lansing, 21 October 2006.
• Trombetti, Alfredo. 1905. L'Unità d'origine del linguaggio. Bologna: Luigi Beltrami.

External links[link]

• Family tree of Afro-Asiatic at Ethnologue.com
• Family trees of Afro-Asiatic from the MultiTree Project at the LINGUIST List.
• Afro-Asiatic and Semitic genealogical trees, presented by Alexander Militarev at his talk "Genealogical classification of Afro-Asiatic languages according to the latest data" at the conference on the 70th anniversary of V.M. Illich-Svitych, Moscow, 2004; short annotations of the talks given there (Russian)
• A comparison of Orel-Stolbova's and Ehret's Afro-Asiatic reconstructions
• "Is Omotic Afro-Asiatic?" by Rolf Theil (2006)
• NACAL The North American Conference on Afroasiatic Linguistics, now in its 35th year
• Afro-Asiatic webpage of Roger Blench (with family tree).

This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (May 2012)

Hausa

Total population
30-35 million (Newman 2000, Schuh 2001)
Regions with significant populations
Nigeria, Niger, Ghana, Chad, Togo, Benin, Burkina Faso, Cameroon, Cote d'Ivoire, Sudan
Languages
Hausa, Arabic, French, English, Fula or other languages
Religion
Islam, Bori, Maguzawa, Christianity

The Hausa are one of the largest ethnic groups in West Africa. They are a Sahelian people chiefly located in northern Nigeria or southeastern Niger, but having significant numbers living in regions of Cameroon, Ghana, Cote d'Ivoire, Chad or Sudan. Predominantly Hausa communities are scattered throughout West Africa and on the traditional Hajj route across the Sahara Desert, especially around the town of Agadez. A few Hausa have moved to large coastal cities in the region such as Lagos, Accra, Kumasi and Cotonou, as well as to countries such as Libya. However, most Hausa remain in small villages or towns, where they grow crops or raise livestock, including cattle. They speak the Hausa language, an Afro-Asiatic language of the Chadic group.

History or culture[link]

This unreferenced section requires citations to ensure verifiability.

Near East in 1200 AD, showing Hausa States and neighbors.

Kano, north Nigeria is considered the center of Ausahay trade or culture. In terms of cultural relations to other peoples of West Africa, the Hausa are culturally or historically close to the Fulani, Zarma, Kanuri and Gwari groups inhabiting the expansive Sahel region. Many Hausa have intermixed with other groups such as the Yoruba, Dagomba or Shuwa. Islamic Shari’a law is loosely the law of the land or is understood by any full time practitioner of Islam, known in Hausa as a Ma'allam (see Maulana).

Between 500 CE and 700 CE Hausa people had been slowly moving west from Nubia and mixing in with the local Northern and Central Nigerian population^{[citation needed]}, established a number of strong states in what is now Northern and Central Nigeria and Eastern Niger^{[citation needed]}. With the decline of the Nok culture and Sokoto, who had previously controlled Central and Northern Nigeria between 800 BCE and 200 CE, the Hausa were able to emerge as the new power in the region^{[dubious – discuss]}. Closely linked with the Kanuri people of Kanem-Bornu (Lake Chad), the Hausa aristocracy adopted Islam in the 11th century CE.

Hausa-Fulani Sokoto Caliphate in the 19th century

By the 12th century CE the Hausa were becoming one of Africa's major powers^{[dubious – discuss]}. The architecture of the Hausa is perhaps one of the least known but most beautiful of the medieval age. Many of their early mosques and palaces are bright and colourful and often include intricate engraving or elaborate symbols designed into the facade. By 1500 CE the Hausa utilized a modified Arabic script known as ajami to record their own language; the Hausa compiled several written histories, the most popular being the Kano Chronicle.

In 1810 the Fulani, another Islamic African ethnic group that spanned across West Africa, invaded the Hausa states. Their cultural similarities however allowed for significant integration between the two groups, who in modern times are often demarcated as "Hausa-Fulani" rather than as individuated groups, and many Fulani in the region do not distinguish themselves from the Hausa.

The Hausa remain preeminent in Niger and Northern Nigeria. Their impact in Nigeria is paramount, as the Hausa-Fulani amalgamation has controlled Nigerian politics for much of its independent history^{[citation needed]}. They remain one of the largest and most historically grounded civilizations in West Africa^{[dubious – discuss]}.

Language[link]

Ethno-linguistic territories of the Hausa people in Nigeria (in yellow).

The Hausa language has more first language speakers than any other language in Sub-Saharan Africa. It has an estimated 22 million first language speakers, plus an additional 17 million second language speakers.

The main Hausa speaking area is northern Nigeria and Niger. However, Hausa is also widely spoken in northern Ghana and northern Cameroon, and there are large Hausa communities in every major West African city.

Most Hausa speakers are Muslims, and Hausa often serves as a lingua franca among Muslims in non-Hausa areas.

There is a large and growing printed literature in Hausa, which includes novels, poetry, plays, instruction in Islamic practice, books on development issues, newspapers, news magazines, and even technical academic works. Radio and television broadcasting in Hausa is ubiquitous in northern Nigeria and Niger, and radio stations in Ghana and Cameroon have regular Hausa broadcasts, as do international broadcasters such as the BBC, VOA, Deutsche Welle, Radio Moscow, Radio Beijing, and others. Hausa is used as the language of instruction at the elementary level in schools in northern Nigeria, and Hausa is available as course of study in northern Nigerian universities.Besides, several high degrees (masters and phd) are offered in Hausa in various universities in the UK, US and Germany. Hausa is also being used in various social media networks around the world.

In terms of sheer numbers, Hausa thus ranks as one of the world's major languages, and it has widespread use in a number of countries of West Africa. Hausa's rich poetic, prose, and musical literature, more and more of which is now available in print and in audio and video recordings, makes it a rewarding area of study for those who reach an advanced level.

Aside from the inherent interest of Hausa language or its literature, the study of Hausa provides an informative entry into the culture of Islamic West Africa. Throughout West Africa, there is a strong connection between Hausa and Islam. The influence of the Hausa language on the languages of many non-Hausa Muslim peoples in West African is readily apparent. Likewise, many Hausa cultural practices, including such overt features as dress and food, are shared by other Muslim communities. Because of the dominant position which Hausa language and culture have long held, the study of Hausa provides crucial background for other areas such as West African history, politics (particularly in Nigeria and Niger), gender studies, commerce, and the arts.

Genetics[link]

According to a Y-DNA study by Hassan et al. (2008), about 40% of Hausa in Sudan carry the West Eurasian haplogroup R1b. The remainder and majority belong to various Sub-Saharan paternal lineages: 15.6% B, 12.5% A and 12.5% E1b1a. A small minority of around 3% are E1b1b clade bearers, a haplogroup which is most common in North Africa and the Horn of Africa.^[1]

In terms of overall ancestry, an autosomal DNA study by Tishkoff et al. (2009) found the Hausa to be most closely related to Nilotic populations from Nigeria, Cameroon, central Chad and South Sudan. This suggests that the Hausa and other modern Chadic speaking populations originally spoke Nilo-Saharan languages, before later adopting languages from the Afro-Asiatic family.^[2]

"From K = 5-13, all Nilo-Saharan speaking populations from Kenya, Tanzania, southern Sudan, and Chad cluster with west-central Afroasiatic Chadic speaking populations (Fig. S15). These results are consistent with linguistic and archeological data, suggesting a possible common ancestry of Nilo-Saharan speaking populations from an eastern Sudanese homeland within the past ~10,500 years, with subsequent bi-directional migration westward to Lake Chad and southward into modern day southern Sudan, and more recent migration eastward into Kenya and Tanzania ~3,000 ya (giving rise to Southern Nilotic speakers) and westward into Chad ~2,500 ya (giving rise to Central Sudanic speakers) (S62, S65, S67, S74). A proposed migration of proto-Chadic Afroasiatic speakers ~7,000 ya from the central Sahara into the Lake Chad Basin may have caused many western Nilo-Saharans to shift to Chadic languages (S99). Our data suggest that this shift was not accompanied by large amounts of Afroasiatic16 gene flow. Analyses of mtDNA provide evidence for divergence ~8,000 ya of a distinct mtDNA lineage present at high frequency in the Chadic populations and suggest an East African origin for most mtDNA lineages in these populations (S100)."^[2]

Religion[link]

Hausa have an ancient Chadic/Sahelian culture that had an extensive coverage area, and have long ties to the Tuareg, Berbers, and other peoples in West Africa, such as the Mandé, Fulani and the Wolof of Senegambia, through extended long-distance trade. Islam has been present in Hausaland since the 14th century, but it was largely restricted to the region's rulers and their courts until 18th and 19th century conquests led by Uthman Dan Fodio and others led to the forced conversion, enslavement or killing of traditional believers. [The Legacy of Arab Islam in Africa (Oneworld Publications, John A. Azumah, 2001)] Rural areas generally retained their animist beliefs and their urban leaders thus drew on both Islamic and African traditions to legitimise their rule. Muslim scholars of the early 19th century disapproved of the hybrid religion practised in royal courts, and a desire for reform was a major motive behind the formation of the Sokoto Caliphate.^[3] It was after the formation of this state that Islam became firmly entrenched in rural areas. The Hausa people have been an important factor for the spread of Islam in West Africa.

Maguzawa, the animist religion, was practiced extensively before Islam. In the more remote areas of Hausaland Maguzawa has remained fully intact, but as one gets closer to more urban areas it almost totally disappears, appearing occasionally in the folk-beliefs of urban dwellers. It often includes the sacrifice of animals for personal ends, it is thought of as illegitimate to practice Maguzawa magic for harm. What remains in more populous areas is a “cult of spirit possession” known as Bori which still holds the old religion's elements of animism and magic.^[4]

Clothing[link]

Four Hausa gun carriers of the South Nigerian Regiment in traditional clothing (1902 photo by John Benjamin Stone).

The Hausa people have a very restricted dressing code due to the fact of religious beliefs. The men are easily recognizable because of their elaborate dress which is a large flowing gown known as Babban riga and a robe called a jalabia and juanni, see Senegalese kaftan. These large flowing gowns usually feature some elaborate embroidery designs around the neck. (See Grand boubou for more information). Men also wear colorful embroidered caps known as fula, and depending on location and occupation, may wear a Tuareg-style turban around this to veil the face (known as Alasho or Tagelmust). The females can be identified by their dressing codes in which they wear wrappers called abaya made with colorful cloth with a matching blouse, head tie and shawl.

The Hausa were famous throughout the middle ages, they were often characterized by their Indigo blue dressing and emblems, they traditionally rode on fine Saharan Camels and Arabian Horses.

Food[link]

The most common food that the Hausa people prepare consists of grains such as sorghum, millet, rice, or maize, which are ground into flour for a variety of different kinds of dishes. The food is popularly known as tuwo in the Hausa language.

Usually, breakfast consists of cakes made from ground beans which are then fried—known as kosai -- or wheat flour soaked for a day then fried and served with sugar—known as funkaso. Both of these cakes can be served with porridge and sugar known as koko. Lunch or dinner are usually served as heavy porridge with soup and stew known as tuwo da miyan taushe. The soup and stew are usually prepared with ground or chopped tomatoes, onions, and a local pepper sauce called daddawa. While preparing the soup, most of the times spices and other vegetables such as spinach, pumpkin, or okra are added to the soup. The stew is prepared with meat, which can include goat or cow meat but not pork due to Islamic religion restrictions. Beans, peanuts, and milk are also served as a complementary protein diet for the Hausa people.

Population[link]

Ethno-linguistic territories of the Hausa people in Niger (in yellow).

Table of Hausa population by country^[5][6]

Country	Population
Benin	?
Burkina Faso	500
Cameroon	23,500
Ghana	?
Niger	5,000,000
Nigeria	28,525,000
Sudan	418,000
Togo	9600

Hausa ethnic flag[link]

A proposed Hausa ethnic flag is a banner with five horizontal stripes—from top to bottom they are red, yellow, indigo blue, green, and khaki beige.^[7] There is no political entity which uses this flag.

See also[link]

• Hausa-Fulani
• Bayajidda
• Baba of Karo

References[link]

Bibliography[link]

• Mary Wren Bivins, Telling Stories, Making Histories: Women, Words, and Islam in Nineteenth-Century Hausaland and the Sokoto Caliphate (Portsmouth, NH, Heinemann, 2007) (Social History of Africa).

External links[link]

Wikimedia Commons has media related to: Hausa people

• Hausa.info
• Hausa Information at Art and Life in Africa Online
• [1]