Aspects Of Negation In Kaninkon
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Aspects Of Negation In Kaninkon
Chapter one
General Background
1.1 Introduction.
The purpose of this study is to describe a specific component of Kaninkon language syntax. And our primary concentration is on linguistic denial.
Kaninkon is a language spoken in Kaduna State, Nigeria, namely in the Jema’a LGA. The natives name themselves kyung (Kaninkon). Although Kaninkon is not a prominent group in Nigeria, its speakers can be found throughout the country, particularly in the north.
The Kaninkon people are an indigenous group in Jema’a local government, namely in the Kafancha area. They have traditionally shared borders with Kagoro in the north-east, Bajju in the north, Kagoma in the west, and Numana and Mada in the south. They are brothers with Nindem and Kanufi, who are also from the Southeast.
In this chapter, we will explore the speakers’ historical history, geographical location, social cultural profile of Kaninkon people, and genetic classification, as well as the research’s aims and objectives.
In this chapter, we will also discuss G – B syntax and pertinent literature on negation as a syntactic process in human language. In addition, we will discuss the study’s scope and organisation, as well as the declaration of research problems and questions.
1.2 Historical Background.
According to oral tradition, the Kaninkon originated in Katsina State, Nigeria. They may be descended from the Kaita family of present-day Katsina State. This could have been known through oral history passed down from our forefathers.
The traits of both the Kaninkon and Hausa of Katsina provide evidence of their origin. One of these features is the tribal mark. And the technique of burial was the same: both used shattered pots to embellish the grave’s edge.
The initial migration involved numerous clans, but owing to inter-clan wars, just two clans make up the Kaninkon. Their names are Turan and Ngbechio. It is thought that those who migrated from Katsina eventually settled in Gwok, which is now known as Gwong (Kagoma).
During the previously described battles, other clans migrated further, leaving behind the two clans at the current geographical position of Gyannek (Bakin Kogi). The other breakaway clans may be adjacent people to the Kaninkon who share comparable language and culture.
1.3 Geographical location
Kaninkon people live in Kaduna State’s Jema’a local government region, where they have always called home. The community is surrounded by seven (7) districts, including Ung-fari, Bakin-Kogi, Ung-Baki, Amere, Goska, Ambam, and Dangoma.
1.4. Sociocultural Profile
Culture is described as the overall way of life that distinguishes a group of people in a specific geographic place. Kaninkon people have distinct cultural and traditional beliefs, which are reflected in their clothes, work, religion, festivals, and marriage practices.
1.4.1 Dressing.
Dressing is an important feature of any culture since it allows people to identify with a specific ethnic group. Traditionally, Kaninkon men covered their bodies with leaves. Leaves were utilised to cover the private parts of the body.
Over time, both men and women of the Kyung (Kaninkon) people began to use skin to hide their intimate parts of their bodies. The kyung man transitioned from using animal skin as dresses to wearing ‘bante’ and ‘rig’.
Men used Bante, and ladies used ‘rig’. ‘Bante’ was a piece of hand-woven clothing that covered the waist and between the legs. Bids and cowries adorn the rig.
As a result of the arrival of Europeans, the Kaninkon eventually adopted contemporary clothing.
1.4.2 Religion.
Prior to the arrival of Europeans, the Kaninkon were idol worshippers. However, with the arrival of Christianity, old religious beliefs were displaced, and there are now just two major religions: Christianity and Islam.
Islam is restricted to only one district – Dangoma district; the rest of the chiefdom can be stated to be almost ninety percent Christian. Only a few people still practise traditional religions.
1.4.3 Festivals.
The principal festivals used to be the celebrations of an elderly person’s death, marriage, and initiation. Festivities were kept for the dry season, specifically March through early May.
In Kaninkon country, if an elderly person died during the rainy season, there would be normal drumming and a small celebration, but the proper celebration would be moved to the dry season. There was also a large festival of rejoicing called Dung. It occurs on a sporadic basis rather than annually.
1.4.4 Occupational
Kyung people, like any other traditional agriculturist, relied heavily on farming as their primary economic system. Kyung traditional agriculturists practiced gender and age-based work division.
1.4.5 Marriage.
Marriage ceremonies might take place at any time on Kaninkon property. Baby females may be bathrobe-wearing from birth after marriage. That is, if a girl was born, a father may remark, “This girl will be my son’s wife,” and as a joke, provided interest remained constant, this could and did happen frequently.
1.5 Genetic Classification of Kaninkon.
Kaninkon is a language belonging to the Benue-Congo language family. According to oral sources, the language has approximately 60,000 speakers.
The genetic tree below depicts the genesis of the Kaninkon language in Niger – Kordofania plylum.
Kaninkon’s Genetic Classification.
1.6 Statement of Research Problem
The purpose of this study is to examine negative sentences in Kaninkon language. As a result, the primary focus of this work is negation in Kaninkon Language, with the goal of identifying the many negative constructions and markers in the language, as well as their position in sentences and how they are employed in the language.
1.7 Aims and Objectives
The goal of this project is to do a syntactic analysis of the Kaninkon language, with a focus on the syntactic process known as negation. Our goals and objectives for this study work include:
To detect the different negation indicators in Kaninkon.
To explain the meaning of negation in a language.
To examine how negation is used in the Kaninkon language.
To also address the transformation mechanisms required to derive negations from the language.
1.8 Research questions.
Based on the goals and objectives of this project, we will seek to address the following research questions.
How many negative markers are found in Kaninkon.
Where do negative markers appear in a sentence?
To also discuss the transformational mechanisms required to derive negative constructions in the language.
What are the transformational processes in the language?
1.9 Scope and Organisation of the Study
This work focusses on negation in the Kaninkon language and is organised into five chapters. The first chapter covers the introductory material, which includes a general introduction, historical context, geographical location, socio-cultural profile, genetic classification, aims and objectives, research questions, scope, and study organisation.
Chapter two is a literature review; here, we will go over the chosen framework, which is the government and binding theory of syntax, generally known as G.B syntax, and explain how it relates to our study.
The third chapter focusses on negation as a syntactic process in Kaninkon language, demonstrating the numerous positions that negation markers might occupy.
Chapter four will discuss transformational processes in Kaninkon, including as passivisation, relativization, and focal constructions in connection to negation. Chapter five will provide a summary, conclusion, and references to the work.
1.10 Data Collection.
In this study, we collected data using a direct translation method from English to the Ibadan 400 word list.
Data elicitation was accomplished by direct interviews with language helpers using the proceedings audiocassette. Frame approaches were used during data collecting.
1.10.1 Field Methodology.
Informant #1: Mallam Bako Galadima
Occupation: H.R.H, Chief Ruler
Age: 72 years old.
Religion: Christianity.
In addition to Kaninkon, English and Hausa are also spoken.
Number of years spent: 21.
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