Traditionally, the
Hausas believed on 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 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 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 believe 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 learnt that, madness is caused by several
factors and not only spiritual. It therefore offers some suggestions as panacea
to such 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?
By
Yakubu Aliyu GOBIR (Ph.
D.)1
Department of Nigerian
Languages
Usmanu Danfodiyo
University, Sokoto
08035605024,
07087765510
Email Address: yagobir@yahoo.co.uk
And
Department of
Educational Foundations
Usmanu Danfodiyo
University, Sokoto
Phone No. 08133529736
1.0 Introduction
Madness is a term used to describe mental health disability.
Whereas, disability is considers 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
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 an empirical research on madness that, disturbed behaviors
are the primary signs of madness. Also, madness is attributed to 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 of 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 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 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 effect on children’s attitudes (Helmut & Jurgen, 1991).
Nonetheless, there have been contentious phenomenon as to “crossing the borders between the disciplines
of law and literature” (Chompson, 2012:8). Mutual and inter disciplinary
relationship is observed to exists 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 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. Mores 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
have in the diverse causes of madness. Examples of such proverbs include:
i.
Ɗanyen kara maganin haukar yaro.
Stick, a cure to child’s madness.
ii.
Tabarmar kunya da hauka ake naɗe 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 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
evidences 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 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 pretence 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 turning 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 ƙasa?
Dole ki tone shi.” Sai ta durƙusa tana roƙonsa tana cewa don
Allah ya yi haƙuri. Suleman kuma ya ƙi, ya ce “dole sai
ta tone.” A ƙarshe ta fara tone ramin, sai kawai wani tsuntsu ya
tashi fir! Ai kuwa nan take ta haukace, ta fara yin ihu tana cewa “ka ɓata min magani, da
yanzu Fatima ta haukace! Fatima ki haukace mana!” (Kagara, 2004).
He asked her: “What did you buried in the ground? You must dig it
out.” She went onto her kneels 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 lost 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 to Talle’s madness. Thus:
An
kwana biyu ana ta abu ɗaya. 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 ɗiyarta. 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 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
over nights, 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 ɗauka ta bar matar da ya huta (Imam, 1934: 22).
…
You know that he lost his wife since last month. He has not been sleeping since
the day she died. He wakes up at mid night 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 herd of cattle. They collect his money and direct
him to cattle market, that the entire cattle in the market are his own. He then
tries stopping who ever 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 faɗi a wuce. Har magariba aka watse aka bar shi a masayar
shanu ba sanuwa ko ɗaya (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 sun set 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 and individual pretences to be mad in
order to gain a benefit, escape a 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 ƙyafƙyafta
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
instance 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-naɗe 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 faɗa ɗakin 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 are 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 round 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 ɗaki.
Gwauro ya ƙwace!
Mata ku jaye hanya.
Gwauro ya ƙwace!
Mata ku ɓoye kanku.
Gwauro ya ƙwace!
Mata ku ba shi nera ya yi aure kafin
baɗi.
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 ones sexual desire
is capable of driving one into madness. In the event, Gwaúroó has gone mad, thus need to be controled by others.
Otherwise, he gets hold of any female he sees.
6.0 Conclusion
This study has learnt that, madness is caused by several factors
and not only spiritual. So also, an individual might be interpreted mad as a
result of 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, large number of literature 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 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.
References
A’azamiyun, W. (1962). Sha’irul Islami: Hassan Bin Sabit Al’ansari. Alkahira: Madaniyyun.
Abang, T. B. (1988). Disablement, disability
and the Nigerian society. Retrieved from: http://james.doc...eresources..//metre
Abdulkadir, D. (1979). Zaɓaɓɓun waƙoƙin da da na yanzu. Lagos: Thomas Nelson Nigerian Limited.
Alex, C. et
al (2016). “Concepts of madness in diverse settings: A qualitative study
from the INTREPID project.” In Cohen et
al, PMC Psychiatry. Doi
10.1186/s12888-016-10904
Anthony, J. (1999). "Introduction "
in Freeman, M. D. A. & Lewis, A. D. E. (eds) Law and Literature. Britain:
Oxford University Press.
Bello,
M. D. (2007). Karin Maganar Hausawa.
Sakkwato: Makarantar Hausa.
Beresford, P. (2004). Madness, distress, research and
a social model. In Colin, B. C. & Mercer, G. (eds). Implementing the Social Model of Disability: Theory and Research.
Leeds: The Disability Press.
Bloom, I. (1973). The Anxiety of Influence: A Theory of
Poetry. New York: Oxford University Press.
Bunza, A. M. (1998). Waƙar Muhammadu Sambo Wali Basakkwace.
Lagos: Ibrash Islamic Publishing Center.
Chompson, N. (2012).
“Follow the Reader: Literature’s Influence on the Law and Legal Actors.” A
dissertation submitted in partial fulfilment of the degree of Bachelor of Laws
(with Honours) at the University of Otago, New Zealand.
Danyaya, M .B. (2007). Karin Maganar Hausa. Sokoto: Makaranta
Hausa
Printing Press.
Daura, S. A. (1971). Tauraruwar Hamada. Zariya: Northern Nigerian Publishing Company.
Denny, B. et
al (2016). Mapping the manuals of madness: Comparing the ICD-10 and
DSM-IV-TR using a network approach. In International
Journal of Methods in Psychiatric Research. Retrieved form: www.wileyonlinelibrary.com
Dikko, I. & Maccido, U. (1991). Kamus na Adon Maganar Hausa. Zaria:
Northern Nigerian Publishing Company.
Dols,
M. W. (1992). Majnun: The mad man in medieval Islamic
society. New York: Oxford University Press.
Ferguson, C. J. (2014). “Is Reading “Banned” Books Associated With
Behavior Problems in Young Readers? The Influence of Controversial Young Adult
Books on the Psychological Well-Being of Adolescents.” Retrieved from: www.christopherjferguson.com
Gauntlett, D. (1995). Moving
experiences: Understanding television’s influences and effects. Luton: John
Libbey.
Green, M. C., Strange, J. J., & Brock, T. C. (2002). Narrative
impact. Social and cognitive foundations. Mahwah, NJ: Erlbaum Associates
Publishers.
Gwen, M. A. (2004). "Silence in the
Courtroom: Language, Literature, and Law in The Ballad of Frankie Silver."
in Michael M. (ed) Literature and Law. New York: Rodopi.
Helmut, K. A. & Jurgen, G. (1991). The Acknowledgment of Literary Influence: A
Structural Analysis of a German Literary Network. In Sociological Forum Vol. 6,
No: 1. New York: Springer.
Imam, A. (1934). Ruwan Bagaja. Zariya:
Northern Nigerian Publishing Company.
Imam, A. (1937). Magana Jari Ce I. Zariya: Northern Nigerian Publishing Company.
Kagara, B. A. (2004). Ni da ‘ya’yana. Zariya:
Northern Nigerian Publishing Company.
Ladan, A. (1995). Waƙar haɗa kan Afirka. Ibadan: University Press.
Majid, R. A. (2012). Mace Mutum. Kano: Iya Ruwa Publishers.
Malumfashi, I. & Nahuce, M. I. (2014). Kamusun Karin Maganar
Hausa. Kaduna: Garkuwa Media Services.
Marsh, E. J., Meade, M. L., & Roediger III, H. L. (2003). Learning
facts from fiction. In Journal of Memory and Language. St. Louis: Washington University.
Martin L. H. & Lois, W. H. (1964). Review of Child Development Research Vol. 1.
New York: Russell Sage Foundation.
Matthijs, P.B., Olivia, S. B. & Arnol, B. B. (2011). The Influence
of Fictional Narrative Experience on Work Outcomes: A Conceptual Analysis and
Research Model. In American Psychological
Association Vol. 15, No. 4.
Miall, D. S., & Kuiken, D. (2001). A feeling for fiction: Becoming
what we behold.” Being a paper
presented at the Conference on The Work of Fiction: Cognitive Perspective, held
at Bar-Ilan University, Ramat-Gan, Israel from 4th to 7th
June 2001.
Michel, F. (2006).
History of madness. Retrieved from Tylor & Francis e-library at: www.ebookstore.tandf.co.uk
Mitra, S. et
al, (2011). Disability and poverty
in developing countries: A snapshot from the World Health Survey.
Retrieved from: http://siteresources.world
bank.org/socialprotection/resources/SP-Discussion-papers/Disability-DP/1109.pdf
Muhammad, M. S. (2008). “Hauka a idon Bahaushe.”
Kundin digiri na biyu wanda aka gabatar a Sashen Harsunan Nijeriya, Jami’ar
Usmanu Danfodiyo, Sakkwato.
Richard, P. (2009). Law and Literature (Third
ed). United States of America: Harvard University Press.
Rodney, M. C. (1970). Sociology of medicine.
New York: McGraw-Hill Book Company.
Sampson, H. et
al (1968). Family process and becoming a mental patient. In Spitzer, P. s.
& Denzin, N. K. The Mental Patient:
Studies in the Sociology of Deviance. New York: McGraw-Hill Book Company.
Sani, A. & Tsaure, M. B. (2016). An Image
of Northern Nigeria’s Marital and Gender-based Controversies: A Survey of
Abubakar Gimba’s Sacred Apples. Being
a paper presented at the 13th International Conference on Ethnic
Nationalities, Cultural Memory and the Challenges of Nationhood in 21st
Century Literature, held at The University Auditorium, IBB University, Lapai,
from 30th August to 2nd September 2016
Schneyer, J. W. (1969). Effect of Reading on Children’s Attitudes. California: Far West
Lab.
Science Daily, (2014). Culture Influences Young
People’s Self-esteem: Fulfillment of value priorities of other individuals
important to Youth. Retrieved from www.sciencedaily.com
Shirly, F. L. (1969). “Case Study of the
Influence of Reading on Adolescents.” In Reading
Horizons: Vol 9: Iss. 2. Retrieved from: htpp://schorlarworks.wmich.edu
Sidi, A. D. (1980). Waƙoƙin Aliyu Ɗansidi. Zariya: Northern Nigerian Publishing Company.
Vivian, E. D. A. (2012). The Depiction of Mental Illness
in Nigerian and Ghanaian movies: A negative or positive impact on mental health
awareness in Ghana? M.A. Thesis Submitted
for the Degree of Masters of Arts in Disability Studies (DL), at the School of
Sociology and Social Policy, the University of Leeds
Wheeler, S. C., Green, M. C., & Brock, T. C. (1999). Fictional
narratives change beliefs: Replications of Prentice, Gerrig, and Bailis (1997)
with mixed corroboration. Psychonomic
Bulletin & Review, 6(1), 136–141.
WHO, (2012).
Disabilities. Retrieved
from: http://www.who.int/topics/disabilities/en/
Willians, P. (2012). Rethinking madness:
Towards a paradigm shift in our understanding and treatment of psychosis.
Retrieved from: www.skysedgepublishing.com
No comments:
Post a Comment