Aspects Of Question Formation In Kaninkon Language
Need help with a related project topic or New topic? Send Us Your Topic
DOWNLOAD THE COMPLETE PROJECT MATERIAL
Aspects Of Question Formation In Kaninkon Language
Chapter one
The Kaninkon Language and Its Speakers
General Introduction.
This research focusses on a specific feature of Kaninkon language syntax, namely question creation. Syntax refers to the branch of linguistics analysis concerned with the rule-governed arrangement of words to make grammatical sentences. Syntax can also refer to the rules and principles that control the sentence construction of any given language.
Modern syntax research aims to characterise language in terms of such rules. Many experts in this field want to identify general norms that apply to all natural language.
The term “tern syntax” can also apply to the rules that control the behaviour of mathematical systems like logic, artificial formal languages, and computer programming languages.
It should be noted that there are other facets of syntax, however this study will focus solely on question creation in the Kaninkon language. According to Stockwell (1977:1), “to study the aspect of how sentences are formed and how they are understood”. Question formation is a syntactic process that can be classified under the linguistic level of syntax.
This chapter will go over the overall background of Kaninkon speakers (origin and migration), historical background, socio-cultural profile, genetic categorisation, and geographical location of the Kaninkon language.
The chapter also includes information about the study’s scope and organisation, research methodology, and a brief review of the framework used.
1.1 Historical Background.
The Kaninkon is believed to have originated in Kastina. They may be descended from the Kaita family of Kastina state today. This could have been learnt from oral history passed down by their forefathers. The Kaninkon and Hausa of Kastina share characteristics that indicate their origin.
One such feature is tribal markings. Another example is burial grounds (graveyards). The technique of burial was same; both used shattered pots to decorate the grave’s surrounds.
Names were also similar, such as Moro and Umaru; Hammadu and Muhammadu; Riju and Aliyu, among others. Based on the foregoing, we can draw certain parallels with the Kaita of Katsina state.
The initial migration involved numerous clans, but owing to inter-clan wars, just two clans make up the Kaninkon. These are Turan and Ngbechio. It is thought that those who went from Kastina eventually settled in Gwok, which is now known as Gwong (Kagoma).
Other clans may have migrated further during the fight, leaving the two clans behind to become the other nearby people group with whom the Kaninkon share language and culture commonalities.
Kaninkon currently consists of two clans: Ngbechio to the north and Taran to the south. Turan, the southern clan’s ancestor, married twice and had three sons. One of the spouses had two boys, and the other had only one.
Kaninkon was the older of two kids with one of the brides. Ngaichem (Gerti) was his younger brother. The sole son of the other marriage was Kper (Amere).
Contact with the outside world (Modernisation through Hausa and Fulani). Pre-colonial from 1980 to the present (i.e. contact with colonial officers) before the gihadest period of the early 1880 century. The Kaninkon possessed one of the most powerful kingdoms, which spanned what is now known as southern Kaduna.
The kingdom was surrounded to the north only by them, then by the Kajuri Kingdom, and much later by its sister country (Sanga) to the east. The powerful kingdom was the Kaninkon, which had one name: the Roro kingdom.
It should be noted that at the arrival of the colonists, the Sanga were still classified as originating from Kaninkon, but late written history indicates that it was the Jema’a emirate
which was eventually established by the colonial administration in 1911 and derived its name from the Roro Kingdom. The Kaninkon community is located in Kaduna’s Jama’a Local Government Area.
Furthermore, according to oral tradition, a man from Kaninkon (Bakin Kogi), a Kaninkon village, disagreed with his brother, the community’s leader. He moved on and settled at the foot of what was later known as Daroro hill; the man’s name was Roro, and his group and status were secure thanks to his alliance with the more powerful Kajuru leader farther north.
Around the same time that he reported in the history of the Jama’a emirate and Malam Usman of Kebi settled among the Domanic Fulani and Kajuru, Malam Usman, a Fulani, began to convert the nomatic Fulani of Kaguru to Islam and became their teacher; this occurred in the late 1700s.
The chief of Kajuru had a Fulani wife, and when the Fulani learnt of the Seria dynasty, the chief of Kajuru was killed, following which Usman escaped to Sanga with some of his followers. Usman refuses to pay the standard reply that he and his followers had previously paid to the chief of Kajuru.
As a result, the chief of Kajuru continued to harass Usman and his supporters. During one of these conflicts, Usman kidnapped the chief’s daughter Taiba, who refused Ramson.
He insisted on having her as a wife, and the judicious intervention of the emir of Seria resolved the issue. The emir persuaded Usman, who looked to him for authority, to retune the chief of Kajuru daughter.
The chief was then asked to offer his daughter to Malam Usman as a wife. This ensured not just between Usman and the head of Kaninkon and Sanga, but also between the Kaninkon people and Usman
with Kajuru on one side and Sanga on the other. The Sanga were Kaninkon’s separated and alienated kin. However, Usman had to abandon the Sanga.
Later, Usman requested the emir of Seria (rather than Danfodio) for an office staff on behalf of the Fulani who had settled with Roro (Jema’a na Roro), which was the emirate’s goal when he was later created. This occurrence occurred around 1810. Not long after, the Jidadish restore order in the region.
The chief of the Kajuru Kingdom, as well as Sanga and Roro, both decrime. The gazatee state, the panga retire, and they create the village of Nildem. This community is around seven kilometres away.
The Kaninkon and their sister community fought a lot of battles against the Fulani, and the Kaninkon possessed the best defensive posture (as anyone with understanding of the geography of the area would).
The Kaninkon defected from Jama’a at the foot of Daruru Hill in 1833, and they conquered the Fulani in 1887. The last battle with the Fulani of Jama’a occurred around 1903. The Kaninkon are one of the indigenous tribes of the Jema’a local government, namely in the Kafanchan area. They are native to the area they inhabit.
They have traditionally shared boundaries with Kagoro to the north-east, Baiju to the north, Kagoma to the west, and Numana and Mada to the south. They are brothers with Nindem and Kanufi, who are also from the South East.
According to oral tradition, the Kaninkon people moved to their current location from Kastina. This appears to be the Katsina of Benue (Katsina-alla). The Kaninkon people’s (NIKYOB) traditional customs are quite similar to Numana, Ninzo, and Made.
Need help with a related project topic or New topic? Send Us Your Topic