ARU BO BOLE

ARU 

BO BOLE 

Alhaji Maina Gimba 

Malam Baba Ali 

Madu Bah 

Yobe Languages Research Project

ARU 

BO BOLE 

Alhaji Maina Gimba 

Malam Baba Ali 

Madu Bah 

Yobe Languages Research Project 

2009

Copyright © 2009 

Yobe Languages Research Project 

Potiskum, Yobe State 

Nigeria 

Published by Ajami Press, Potiskum, Yobe State

íYAN GANI 

ARU BO BOLE 1 

ARU BOLE IN PIKKA 

Alkama Daíande Pikka 

Ni Kina Tishi 3 

Dimbanale 4 

Kona 5 

Maji ga Maina Kura 5 

Sawura Elennan Labar 6 

Goro Kaka Zangaya 

Juma a Ndako 7 

Bungano ye Bunga ga Wara 8 

Zabiya Jergete 9 

Aru Durshe 9 

Ya Maryama Pikka 

Lawo Ar Rawu 11 

Kona 11

Goro Maryo Guduwi 

Yarima an Sarki 12 

Yakura Iya Zangaya 

Aru Osso ga in Jakkutu 18 

Yagana Aba 

Kona 23 

Awwa Ya Gana 

Hajja Fatume Ciroma 

Ba Ka I dara Yawi 26 

Da Dingi Dingi 28 

Janna ga Kai 29 

Ni Wani Sa 32 

ARU BOLE IN NGARA 

Yagana Daso Ngara 

Ni Nguru Ati Pullu 35 

Porantun Sunno 36 

Bano Ndi ga Garu 38

GOMPO DANDE 

Baba Ai Bono 39 

In Towwani In Towwani Sa 41 

Baya Da Jija 43 

Lelo ga Njonnini 44 

Gompo Duji 45 

Borom Aiki 45

ARU BO BOLE 

Mu kunnan Ya Baki ñ Allah ya ommudi goggo ina 

tagarda ga ko ada moi im Bo Bole. Soni im boi mu gowan 

tagarda Labar ga Komno Bo Bole, esse concone ke mu 

gowan tagarda eme ga ko Aru Bo Bole. Bole mana le are bo 

yalla ga jir aru ba ma gomposu la mate a ishioyi ko bei 

shagali bama bei surga, bama bei gompo ila an yele an moi 

ga messen andi. 

Aru la Bole (An Pikka) iwoyi bama akkoyi, to ga beini ke 

ga íyalla zowu aru ye. Le aru yalla ga mbosa la a zi porayi. 

Mbosa ye a owa ba madam, ba aru ndolinka, towwa an 

moini, bama kala arun bei surga la a ina bo zowa bunje ga 

messe anin surga ye ai ruta rankata wari sowwo zonge. 

Bolen gorzo bama in mondu a gitati ina aru ba ati aru ye 

pallawo. Moi ko ga aru la goraji a isho ye aru surga, la 

monde a isho ke min aru ko bei osso. 

Aru mai ye a isho jir-jir ke ko gama miíyíya jir-jir ga 

jajin ina jir-jir. Moi ko ga jiri aru mainei ye Aru Kona. Ba 

iwo ke miíyíya jir-jir a ina aru jir-jir kala ga jajin aru moi 

(ga bei gompo moi). 

Inko bolo zaman sashu jinni aru a ishi rankata sa, miíyíya 

godom sa a zume aru in wonzi ye gongani. Inko mamme ba i 

ka wena aru moi lombujini ga zani, bai sai bolo aru jakkutu 

rai ga aru gumba ba ma in dunduba ba in mara. Aru mai a 

zala har teke a ji pora mbosa moi mai kala ga ga aru 

bama gompo moi lelo (anin aru ye) a ina jir aru la ishi bama 

ita ndolakkoyi. 

Ga dom shim ka bola aru jir-jir ga miíyíya la arangoyi, 

1 

SONGS IN BOLE 

We thank the Lord God who has given us the means to create this book from 

one tradition of the Bole language. In years past we have published a book 

Collected Bole Stories, and here now we have published a book on Bole Songs. 

Bole has a type of song for whatever event whether it be games that they do during 

a festival or in communal work or events at the turbaning of traditional officials 

and other such things. 

Songs that men or women do, well, on its occasion there is something that calls 

for that song. Every song has (particular) words that one says. Those words may 

be innuendo, love songs, praise of an official, or else songs during communal work 

that one does to get the young men and other participants at the work party to work 

hard without weakness or getting tired. 

Bole men and women can sing songs if the thing (calling for) the song takes 

place. One of the (types of) songs that men do is communal work songs and that 

women do is things like songs during grinding. 

Some songs are variously sung such as in the presence of various people and at 

various times. One of this type of songs is Kona. Sometimes various people sing 

various songs during a single occasion (of a single game). 

Because times have changed, songs are not sung a lot, and not many people 

remember traditional songs very well. Because of this, it may happen that you find 

one song mixed in with others, such as jakkutu entering into gumba or dunduba or 

farming songs. Some songs begin and end performing the same words but others 

within one song or one game everyone (the singers) does the kind of song that her 

or she likes. 

Somewhat in the future you will find various songs that people have borrowed

2 Aru Bo Bole 

ga íya la zowu ina aru ye, ga ke jajin bama bei la andungo. 

Ga ga tagarda emei ye, ka inneti aru Bole n Pikka ga aru 

Bole n Ngara. Ka monte sa ga Bole in Pikka ga Bole Ngara 

ye shap íyam moi. Kapa íyal la ndin moi sa ko bei mai 

ye ji pora bo ye. Ba iwo a weshi soito inko bei ono ye 

moi sa. 

Ko boi aru la ka bola ga dom ye, andi ke gompo ya dande 

monde ga dande goraji angoyi. 

Mu ji kunani in cap miíyíya an aru ga gompo ya peten ga 

ga lawo tagarda emey ye. Allah sawwesu ke Allah deimu ga 

ji zani ga bei zuta ada ga gonta ko miíyíyamu. Mu ji ke 

kunani in cap miíyíya la ammun bana ga ko lamar rutamu in 

lamar Bo Bole. Allah deimu ga ji zani. 

with the thing that called for the song and the time or place where one does it. 

In this book you will see Bole songs of Fika and Bole songs of Ngara. Donít 

forget that the Bole of Fika and the Bole of Ngara are essentially the same thing. 

Except that what is not the same in some areas is in pronunciation. Occassionally 

one gets differences (variations) because the places where they live are not the 

same. 

After the songs that you find at the beginning (of the book), there are also 

games that girls and boys play. 

We thank all the people who sang the songs and played games that appear in 

this little book. May Allah benefit them and may Allah leae us together in 

elevation traditions and bringing people together. We also thank all that people 

that have helped up in matters of our work on issues of the Bole languages. May 

Allah leave us as one.

Aru Bo Bole 3 

ARU BOLE IN PIKKA 

Ko gama Alkama Dande Pikka 

NI KINA TISHI 

BOLE SONGS OF FIKA 

from Alkama Dande Pikka 

I CAN’T EAT 

1 N ndi jino Bamoi Aji koya shilu jini, I went to Bamoi Aji and of course he was miserly, 

2 Ngoropi a ndako ye a tina otto ga Pikka, A visitor has come and eaten food in Fika, 

3 Bere diyati Garba Dadawu. How much less the granddaughter of Garba Dadawu. 

4 Kana bege Auta tinin sato ni wani sa, So I am longing for Auta for a long time but I didn’t get him, 

5 Na Malle Aya yaro bangilani, They say Malle Aya the boy is distressed, 

6 Kina tishi yaro mai dodo, He is unable to eat, the boy with money, 

7 N ndina jino Bamoi Aji koya shilu jini, I will go away (because) Bamoi Aji has become miser, 

8 Na ngoropi a ndakoyi a tina otto ga Pikka, They say a visitor will come and eat food in Fika, 

9 Bere diyati Garba Dadawu, How much less the granddaughter of Garba Dadawu. 

10 Ni kina tishi ye yaro bangilani ni kina tishi, I am unable to eat, (because) the boy is distressed, I am unable to eat, 

11 Na Malle Aya yaro bangilani kina tishi yaro mai dodo, They say Malle Aya the boy is distressed, I am unable to eat, the boy with money, 

12 Kana bege Auta tinin sato ni wani sa, So I am longing for Auta, for a long time but I didn’t get him, 

13 Na Malle Aya yaro bangilani ni kina tishi yaro mai dodo. They say Malle Aya the boy is distressed and I am unable to eat the boy the possessed one. 

Lines 5, 10, 11, 13; There is only one ìniî on the recording. Is this the suffix on bangila- ëdistressedí or the subject of kina? The ì-ni a suffix to 

ìbangila (< bangilo) which is a ìstativeî morpheme. Logically there shoild ne another ìniî (= ìnî) as the subject of kina. 

Aru emei ye, a undoni na ìAru Kunkumaî la mondu 

Malle Aya (kokina Ajiya Suleimanu) annikko inko ndolinka. 

Sun monduni ye Moi Baííi. Ita ak aru ye ga bei tere ga bo 

paltan bo bani Ajiya Suleiman jajin gompo ga asar ga Pikka. 

This song is called a ìKunkuma Songî that the wife of Malle Aya (a court office 

for Ajiya Suleiman) sang because of love. The name of his wife was Moi Baííi. 

She sang it during a festival in the square at the entrance to the house of Ajiya 

Suleiman at the time of afternoon games in Fika.

4 Aru Bo Bole 

DIMBANALE 

WHAT IS MY CONCERN? 

1 Iye lale, Iye welcome, 

2 Dalla Biri ga Wawa, Between Biri and Wawa, 

3 Dim bana le? What is my concern? (Probably from Ji bana le? ‘So what pounds me/nails me?’) 

4 La bolana ma baa, Please meet up with me (come to my rescue) quickly, 

5 Dim bana le, What is my concern. 

6 La bolana ma layi, Just find me please, 

7 Ayye lale, Ayye welcome, 

8 La bolana ma layi, Just find me please, 

9 Wo lale, O welcome, 



12 Dalla Biri ga Wawa, Between Biri and Wawa, 

13 Dim bana le, What is my concern? 

14 La bolana ma baa, Please find me quickly, 

15 Dim bana le, What is my concern? 

16 Lowano aru ye ma baa. 

Aru emei ye a ishini ba gowan kunkuma jam ga ga 

kunkuma ye ma a undoni na ìJabasuwaî. íYal la zowu aru 

emei ye, washi miíyíya bolou. Dashiti kara rai jini dallasu. 

Lelo a inne zani ga idon gon sa. Poti gowan gompo, dashit 

moi petettu dalla zali yata mbosan n zani ye. Moi ko ga 

mbosa ye, ìDalla Biri ga Wawa, Dimbana le?î Ga tene ishi a 

ji pora n zani na ishi íyatu zani ye le bo le n konni bani sa ga 

ishi, wato na dallani ga zani i gara mana dalla Biri ga Wawa 

Respond to the song for me quickly. {Part of the song but addressing masu amshi. In the original (adult) version, some lines 

run: bunje lowano aru ye ma layi; gumaya lowano aru ye ma layi, and each is followed by the same amshi Ji (dim) bana le} 

This song is done when one drums for kunkuma and within kunkuma is is called 

ìJabasuwaî. The thing that brings about this song is a dispute between two people. 

Then a challenge enters between them. Everyone sees his opponent in a bad light. 

On the day when the contest is drummed for, one comes forth in the arena and 

begins hurling phrases at his opponent. One of these phrases is, ìBetween Biri and 

Wawa, what is my concern?î Thereupon he says to his opponent that he is better 

than his opponent and whatever it is about him, he has no concern with him, that is, 

between him and his opponent there is a distance like that between Biri and Wawa

Aru Bo Bole 5 

in konni bani sa. An aru ye ke ga bo palta jajin gompon bo 

asar ngomu jini rankata lelo peten jini bo wona bama bo inne. 

Ishi an washini ye ke ma a ga wona ye. 

KONA 

1 Na gowantun kuwa bo Yaya Dada, They say one has drummed for Yaya Dada, 

2 Na lale Waya, They say welcome Waya, 

3 Ali yaye, Ali yaye, awwa yaye, Ali indeed, Ali indeed, woe indeed, 

4 Lale kona, Welcome kona, 

5 Mazawun ye mana bo tasa, Mazawun is like the lorry partk, 

and is not his concern. One sings the song in the square when afternoon games 

have reached their height and everyone has come out to dance or watch. He, his 

opponent, too, is in the dance. 

KONA 

6 Moi íyako na zonge Lengi, Chief Nyako they say (is) Lengi’s hyena (i.e. Lengi’s husband), 

7 Pikka Burni ye ngantun kona, In Fika Town kona has been prohibited, 

8 Yaya Dada lale Waya. Sister Dada, welcomeWaya. 

Aru emei ye Moi Tukke akko n molto sunni Tunku. Tere 

yi jini lelo a boini (tere ye) iwakkoyi kala wam molta ye sa, 

dashit ita petettu dalla, dashit na, ìGowantun kuwa bo Yaya 

Dada.î Eme a ji ewemu bo (o) lelo ndoli lawu nonni mana 

lo nko biye. Akko ye ke ga bo palta Pikka ga bo ganga bama 

gompo kona. 

MAJI GA MAINA KURA 

As for this song, Moi Tukke composed it for her younger brother, named Tunku. 

The celebration had started and everyone was there but she looked around and 

didnít find her younger brother, so she came into the square and said, ìThey have 

drummed it for Yaya Dada.î This shows us that everyone loves his younger sibling 

like (one’s love for ) meat in miya. She also did it in the town square of Fika and 

with drumming or dancing kona. 

MAJI AND MAINA KURA 

1 Lale Maina Kura Maji na ndako ye ndolan gompo, Welcome Maina Kura Maji they say they have come and they love games, 

2 Baba na gado duniya na gaba de Yaya Musa, Father is on the bed and they world is ahead Brother Musa, 

3 N kume labar Maina Kura, I have heard the story of Maina Kura, 

4 Maji na ndako ye ndolan gompo, Maji they say is coming and they love games, 

5 Baba na gado duniya na gaba de Yaya Musa, Father is on the bed and they world is ahead Brother Musa,

6 Aru Bo Bole 

6 Shekun ar Ajiya mai kama da sarkin Ikko, Sheikh of the East Ajiya he who is like the leader of Ikko, 

7 Baba na gado duniya na gaba de Yaya Musa, Father is on the bed and they world is ahead Brother Musa, 

8 N wora wolino ga don ko Sheku, I subjugated myself before Sheikh, 

9 Ajiya mai kama da Sarkin Ikko, Ajiya he who is like the leader of Ikko, 

10 Mai paa da Bature Annabin mata, The one who fought with Europeans the Prophet of women, 

11 Annabin ndola monde mijin Jummai. The prophet loves women, husband of Jummai. 

Aru emei ye arun bei surga gure duro Ajiya Pikka (Ajiya 

Suleimanu). Ga karban ba duro Ajiya mana gure, goru 

Bolewa n ko mala mana Dagir, Guduwi, Mazawun ga Kokorkokor 

ga ke biya Pikka a dappa ga ga kori ye bo gure. Dashit 

Ajiya ye a bura kujerani ga ga kori ye. Yane anin aru a zala 

towwani bama lawoni. Towwun emei ye kala ango n lawoni 

sunni Maina Kura Maji ga bei gure ye. 

SAWURA ELENNAN LABAR 

1 Sawura elennan labari ye, A kite brought the news to me, 

2 Ni bie ngirma ni onni, I untied a stalliona and gave it to him, 

3 Dungeni ye ngani sa, His grain residue did not prevent him, 

4 Ni wena ye lowa ndai moyinno ye bono Masaya. Who do I find to go and see for me my father Masaya. 

Mondu moi a bonto dashit zume bungato la a da goru. 

Ndolattu inani aru kala mojito a bono. Dashi ita yantutu íyala 

bo osso. Zalak osso ye dashit ai ko aru la a ganditato tilto. 

Mojito ye ke a ji kumeyi kala tikituwo sa. Ko tene dashit poti 

gowan kona ga palta ita petettu ga aru ye. Ko tene bolo lelo 

dashit koni. 

This song is a song for communal work harvesting peanuts of the Ajiya of Fika 

(Ajiya Suleimanu). During the harvest season when the peanuts of the Ajiya are 

ready for harvesting, the Bole towns from the area such as Dagir, Guduwi, Mazwun 

and Kokor-kokor and the people of Fika gather at the farm for harvesting. Then the 

Ajiya sets his chair down on the farm. Then the singers begin to praise him or his 

children. But this praise is done for his son, his name being Maina Kura Maji, at 

the harvesting site. 

A KITE HAS BROUGHT ME NEWS 

A woman is in her house and remembers her boyfriend that was in downtown 

area. She wants to sing a song for him but her husband is at home. Then she takes 

out grain to grind. When she has begun grinding, then she alights on the song that 

is weighing on her heart. Her husband hears it but he doesnít see through it. 

Thereupon on the day that kona was drummed in the square, she came forth with 

the song. Thereupon everyone then took it up.

Aru Bo Bole 7 

Ko gama Goro Kaka Zangaya 

JUMA A NDAKO 

From Goro Kaka Zangaya 

FRIDAY IS COMING 

1 Juma a ndako ye, Friday is coming [Friday is the normal day for weddings], 

2 Ali ba ladu ye kawa, Ali, if he puts it [the wedding] off it is an embarrassment, 

3 Ali Garga yayan Umara, Ali Garga elder brother of Umara, 

4 Dalati ndisshi shi bolno boini, Dalati, go and join me behind him [not to postpone the wedding], 

5 Na gari o aushi ru, I ask is a river bed a river, 

6 Miíyíya ngantun ndako n zuciyana, People have prevented the coming of the one in my heart, 

7 Shadangara nem sa bere Bara, Shadangara is not near how much less Bara, 

8 Anna shi ma jojin Jimilla, Anna you are the “judge” of Jimilla, [joji ‘judge’ is used as a praise eptithet] 

9 Na jotto ba shiya ye, I say a wrapper, if it gets lost, 

10 Ali Garga ka bo shiye sa, Ali Garga you are not lost, 

11 Le ga ji soni dalma ni kena Ali, Even after a hundred years I will marry Ali, 

12 Rumbun kui Hawwa Goro, A granary full of money Hawwa Goro, 

13 N inne dodo mana kashaki, I see money llike stones, 

14 Ai hana shima yayan inna, Ali has forbidden food elder brother of Inna, 

15 Le ka suwe yerma yaye, Even though you appear as an intimate friend, 

16 Ai samaki Baba Gimba. Oh Shamaki Baba Gimba. 

Aru emei ye aruwo Goro Kaka Zangaya. Aru ye n 

ndolinka. Ita arakko n Ali Bara jajin la mate a ji mbosa 

kaibono ga dallasu. Ita a aro ga bei durshe ko bei rina bin ke 

ba ita a ji osso ga ko bini ke ma a aroyi. 

This song it is Goro Kaka Zangaya who sung it. The song is a love (song). She 

has sung to Ali Bara when they were talking about marriage between them. She 

sings it while jumping at wedding ceremony, also when she is grinding on a 

grindstone she sings it.

8 Aru Bo Bole 

BUNGANO YE BUNGA GA WARA 

MY BOYFRIEND IS A YOUNG MAN IN WARA 

1 Bungano ye bungan ga Wara, My boyfriend is a young man in Wara, 

2 Ga sota kala yane a kume le wa? Since it is a lie, what then does she hear? 

3 íYerwe ye ati jitandi du? Are hot embers something to play jacks with? 

4 Seme konakko a burayi, The fool has taken them and she will toss them, 

5 Na ina ma n zoutu ga pata indi, They say I indeed have put [the boyfriend] under the bed, 

6 N beseno ga bo bin, I am doing my spinning at the doorway, 

7 Na yawai yawa Yawale, Yawai yawa yawale, 

8 N zau minno dai shurul I have chosen mine, beautifully light-skinned, 

9 Bungato ye be moi ga Pikka, Her boyfriend is the song of a rule in Fika, 

10 Minno kala be moi ga Ngalda, But mine is the some of a rule in Ngalda, 

11 Na kala ma pora n Wawule, But indeed tell it to Wawule, 

12 Kom gorzo a íyatu ga au wa? A male cow, where could one milk it? 

13 Minno ye be moi ga Pikka, Mine is the son of a rule in Fika, 

14 Mitto kala be moi ga Ngalda, Hers is the son of a rule in Ngalda, 

15 Na yawai yawa Yawale, Yawai yawa yawale, 

16 N zau minno dai shurul, I have chosen mine, beautifully light-skinned, 

17 Na íyerwe ye ati jitandi du? Are hot embers something to play jacks with? 

18 Seme konakko a burayi, The fool has taken them and she will toss them, 

19 Na ai inai ni zoutu ga pata indi, They say I indeed have put [the boyfriend] under the bed, 

20 Ni beseno ga bo bin. I am doing my spinning at the doorway. 

Aru emei ye aru n ko Bukar Sarkin Pada a ishoyi ga bei 

durshe ga bei rina bin bama ga palta ga bo petire jajin gompon 

This song is a song about Bukar Sarkin Pada, it is done while jumping at 

wedding ceremony or in the square at the full moon at the time of harvest games

Aru Bo Bole 9 

karban la dande gumaya a ishoyi. Aru ye a ji ewe ga ko moi 

ndolak moji zato, ani gorzo dashit ai aru emei ye la porak 

mbosa (madam) rankata ga gani. Ga ko na, ìíYerwe ye ati 

jitanshidu, seme konakko a burayi.î Wak na mondu ye 

ndolak mojito kala ita a pete ko shekeni. Jam ke na, ìNa ina 

ma n zoutu ga pata indi n beseno ga bo bin,î wato na 

jowwattu mojito ga memu la a wena sa. 

ZABIYA JERGETE 

1 Koyi ga sowwo sa, The head has no hair, 

2 Elettu guzur deidi, Bring a rag and stuff it there, 

3 Zabiya jergete, Zabiya jergete, 

4 Zabiya ai janja bara jergete, Zabiya, oh, the evening star jergete, 

that girls do. This song shows that a [girl] loves the husband of her peer, and the 

owner of the husband sings this song that carries much innuendo in it. For 

example, “Are hot embers something for playing jacks, the fool has taken them and 

is tossing them.” She gets that a woman loves her husband but she must leave him 

alone. Again she says, “They say I indeed have put him under my bed and am 

doing my spinning at the doorway,” that is, she has found a husband and no one can 

take him (away). 

ZABIYA JERGETE 

5 Jito ye bulundun mana peten ko ga tonguwa, Her body all white and dry bulundun as if she had come out from a pot firing place, 

6 A zabiya a jergete, Zabiya jergete, 

7 Zabiya ai janja bara a jergete. Zabiya, oh, the evening star jergete, 

Eme aru wona Dunduba. A isho ko bei gompo ila am 

moi bama kokinawa moi. Gompo ye a undo na gompo ena 

ko kara. 

ARU DURSHE 

1 N ndiwo n boli zotto ottani, I went and found the wrapper torn, 

This song is the dance dunduba. It is performed during celebration of the 

turbaning of a ruler or the courtiers of the Mai. The celebration is called the 

celebration of ascending on the throne. 

GRINDING SONG 

2 Ciroma goru ommuwo bo wona, The Ciroma gave it to us for the dance, 

3 Yaya Ba Tukku a awwa? Where is Yaya Ba Tukku?

10 Aru Bo Bole 

4 Yaya Ba Tukku a bono sa, Yaya Ba Tukku is not at home, 

5 Kina otako ai zotto ngorya, He failed to come to make a wrapper to be worn, 

6 Na oshi ma n ndina ga Ngamo, I say tomorrow I am going among the Ngamo, 

7 Na tuwwa ma n ndina ga Ngamo, I say day after tomorrow I am going among the Ngamo, 

8 Ndisshi zori laya ye nonshi onisshi, You go so your mother will give you the string for an amulet, 

9 Onan bokku ye n doya ga duro, They gave the roasting to yam and peanuts. 

10 Onan bokku ye n doya ga duro de, They gave the roasting to yam and peanuts indeed, 

11 Kana memu ke a bokko a usso, What do you know, a person roasts and burns, 

12 Onan guru ye ishi gaji gama, They gave a guru (because) it is tied to the waist, 

13 Na guru ke a ishi gaji gama, They say a guru is tied to the waist, 

14 Jeti mimmu am mitto ga ji bo, As for Jeti, she did (tie) her own at the lips, 

15 Uzur sa le moi a wora, Not dust much less one farts, 

16 Uzur sa le moi a wora, Not dust much less one farts, 

17 Beyin ga yaya bako ye ga kai de, A place with Yaya your older brother is where you belong, 

18 Udawan Gimba ye, The Udawa of Gimba, 

19 N tishi sa n konni, I do not eat because of him, 

20 Ba le ma n njele sa ga turba sa, Even if I do not sleep, (I am) not on the street, 

21 Tishi kinanawo ga njele, I can neither eat nor sleep, 

22 N bege an soba kooyi, I am longing for a friend, I’m longing, 

23 Yarinya mim moi Daíaji. A girl of Moi Da’aji & Co. 

Aru ye aru madam la a ishoyi ko bei durshe ga bo ganga 

ga bei rina bin, bama ga bei gompo ga palta. Aru ye im 

memu moi sa. Lelo ko ga monde la a ga gompo ye a patako 

ai aru madam ga ko zato bama bungato. Madam ye a gitati 

owa n ndolika bama n washin ga soba ga zato. 

This song is a song of innuendo that is done during pounding, for drumming at a 

wedding ceremony, or during games in the square. It is not a song about one 

particular person. Every woman who is at the dance comes out and sings a song of 

innuendo about her peers or her boyfriend. The innuendo can become affectionate 

or hostile to friends and peers.

Aru Bo Bole 11 

Ko gama Ya Mairama Pikka 

LAWO AR RAWU 

From Ya Mairama Fika 

A CHILD WHO BRAIDS 

1 Na lawo ar rawu, They say the girl is one who has woven, 

2 Zori mbukum, Rope like a blind person, 

3 Kile boi a bie, Hey, the end is unwoven, 

4 Dom ke a bie, The beginning too is unwoven 

5 Na ba n i rawu, I say if I do weaving, 

6 Zori mbukum, Rope like a blind person, 

7 Koni basshi moi, Take one of your daughters 

8 Shi onno ma. And give her to me. 

Aru eme arun ko mondu moi la ak shunshu, kala moi 

yatito mbosa na lawo la layantun ye i gon sa eme la a ga awo 

ye ke i gon sa. Ani shunshu ke louto na ani inato madam ye 

oni batto in mojito ye ma. 

KONA 

1 Kona gowwo, Kona has been played [drummed], 

2 Tunku babu, Tunku is not there, 

3 Yayan Dada kona laduwo, Yayan Dada kona is cancelled, 

This song is about a woman who has given birth before weaning a previous chld, but another 

speaks to her sayig that the child that has been born is not good and the one in the belly is not good 

either. The pregnant woman then responded to the woman making innuendo to her that she may give 

her daughter (as a wife) to her husband. Becoming pregnant before weaning (shunshu) is frowned 

upon. “Braiding a rope by a blind person” (rawu zori mbukum) is an idiom indicating a task not 

properly done. 

KONA 

4 Goro Dada ndak goma Ngara, Goro Dada has gone to the Ngara marked, 

5 Deidi Disa bo pallasa, She left Disa there in the face of derision, 

6 Lula Disa jutu ko bin, The cries of Disa have raised the hut roof,


7 Woro Disa poyyu bule, Disa’s fart has shattered the ewer, 



10 Yayan Dada kona laduwo, Yayan Dada kona is cancelled, 

11 Alalayyo lale kona, Alalayyo welcome kona, 



14 Yayan Dada kona laduwo. Yayan Dada kona is cancelled, 

Emei ye aru pallasa memu moi monduni ndaj jito goma 

Ngara, ishi kala ndai jini bo zowwa mondu moi, mate íyuni 

ini dushe. Poti gowan gompo dashit moi ko ga monde ye 

petettu ai aru emei ye bo o monduni ye kume ke ita mate 

ankali ga ko mojito. 

Ko gama Goro Maryo Guduwi 

YARIMA AN SARKI 

This is a song of derision of a man and his wife, she went to the Ngara market, 

but he went to look for another woman, and they beat him, they gave him a 

drubbing. On a day when there is drumming for a dance, one of the women comes 

out and sing this song so that his wife hears that she should keep and eye on her 

husband. 

From Goro Maryo Guduwi 

YARIMA AN SARKI 

1 Na sa kula [gula] da kukan zaki, (Hausa) They say set the drumstick like the roaring of a lion, 

2 Na Jagguda ka sa mini ganga, They say Jagguda set the drum for me, 

3 Sa gulanka dokin Daso baban Dire, Set your drumstick, horse of Daso father of Dire, 

4 Babu mai kama da kianka, There is none equal to your drumming, 

5 Yerima an sarki, Yerima son of the Sarki, 

6 Toron giwa mijin Jummai, Bull elephant husband of Jummai, 

7 Mai faa da wakili baban Gomna, He who has fought with the representative, father of the Governor


8 Ido ngulaka ye mbunte, The eye has glared at you and has gone blind, 

9 In zowwa hayar keke, I will look for a bicycle to rent, 

10 In boladi Gimba ko goggo, I’ll find Gimba with it on the road, 

11 Hanyar Barno babu musu The road to Barno, there is no argument, 

12 Ina ni ndina in bola inuwa in pute, Me, I will go, find shade, and rest 

13 Mbosano andi ga bono, My speech is there in my mouth, 

14 M moyya zoni n ndina bonto, I will wait, in the afternoon and go to her house, 

15 Messhe taka sa, Traveling is not over, 

16 Ni potti taka ni daíye araki, I took off my shoes and trod on a thorn, 

17 Galewa Dada, n ndina a poano, Galewa Dada, I will go and she will remove it for me, 

18 Tambari mai dana, The drummer owner of the kapok tree [used to make drum body], 

19 Ashe awoni Yayan Dada, I say, his offspring [stomach] is Yayan Dada, 

20 Aboki Mala Tugga, The friend Mala Tugga, 

21 N ndolu ka gouno takeno ma ga palta, I want you to drum my praise epithets in the square, 

22 Na baya na raa, They say a slave, they say its gossip, 

23 Ashe gaba da maraba, I say in the future is a greeting, 

24 Na giwa tafi gaban tanko [tarko] Dada Motonko, They say an elephant has gone before a trap Data Motonko, 

25 Na jeki Allah yana nan, They say be on your way, Allah is present, 


27 Moyya zoni in inna bonto, I will wait, in the afternoon and go to her house, 

28 Messe taka sa, Traveling is not over, 

29 Ni potti taka in daíyu araki, I took off my shoes and trod on a thorn, 


31 Kuai ye in Allah saya, Enmiy is for Allah, otherwise,


32 Na inko memu ye kunna a ngenano íya sa, I say just because a person dislikes me it prevents me from nothing, 

33 In watu bono kamti Baba Atta, I have gotten my voice at kamti Baba Atta, 

34 Ayya in nguru sofon [tsohon] tirke, Woe is me I have become an old tethering post, 

35 Na Bappa yayan Jija, They say Bappa brother of Jija, 

36 Goru ba ji ga kai sa ni dati, The town, if you are not in it, I will leave it, 

37 Na kainuwa dashen Allah ko dai babu, They say water lettuce if the planting of God or it wouldn’t exist, 

38 Na tun da damina ka yi sauka, They say since the rainy season you have alighted, 


40 Im moyya zoni o ni pordi, I will wait, in the afternoon and go to her house, 

41 Messhe taka sa, Traveling is not over, 

42 Na in potti taka in daíyu araki, I took off my shoes and trod on a thorn, 


44 Bappa yayan Jija, Bappa brother of Jija, 

45 Goru ba ji ga kai sa ni dati, The town, if you are not in it, I will leave it, 

46 Na kenuwa [kainuwa] dashen Allah, They say water lettuce if the planting of God, 

47 Ko dai babu, Or it wouldn’t exist, 

48 Na tun da damina ka yi tofo, They say ever since the rainy season you have sprouted, 

49 Na mai gula da kukan dagi [zaki], They say set the drumstick like the roaring of a lion, 

50 Na Jagguda ka sa mini ganga, They say Jagguda set the drum for me, 

51 Na sa gulanka dokin Daso baban Jire [Dire], Set your drumstick, horse of Daso father of Dire, 


53 Kuai ye in Allah, Enmiy is for Allah if not otherwise, 

54 Saya inko memu le kunna ye a ngenano íya sa, Otherwise just because a person dislikes me it prevents me from nothing, 

55 In watu bono kamti Baba Atta, I have gotten my voice at kamti Baba Atta,


56 Ayya in nguru sofon tirke, Woe is me I have become an old tethering post, 

57 In zowwa hayar keke, I will look for a bicycle to rent, 

58 In boladi Gimba ga goggo, I’ll find Gimba with it on the road, 

59 Hanyar Barno dai babu musu, ina in ndina, The road to Barno, there is no argument, 

60 Ni bola inuwa ni pute, Me, I will go, find shade, and rest 

61 N ndina woli Jororum, I will go to the land of Jororum, 

62 íYayya in ndoluwo ye ji a para, The thing that I want is what will happen, 

63 Ni onsa bai ya Allah ishin onno ma, I will plead in hopes that Allah might give it to me, 

64 Le lawo moi n ugu, Even one child for Dugu 

65 Ni zowwa hayar keke, I will look for a bicycle to rent, 

66 In bola Gimba ga goggo, I’ll find Gimba with it on the road, 

67 Hanyar Barno babu musu, The road to Barno, there is no argument, 

68 Ina ni ndina ni bola inuwa ni pute, Me, I will go, find shade, and rest 

69 Yarima an sarki, Yarima son of the Mai, 

70 Toron giwa mijin Zummai [Jummai], Bull elephant husband of Jummai, 

71 Na mai faa da wakili, The say the one who fought with the representative, 

72 Baban Gomna, Father of the Governor, 

73 Kala ido ngulaka ye mbunte, But the eye has glared at you and has gone blind, 

74 Na mai gula da kukan zaki, They say set the drumstick like the roaring of a lion, 

75 Na Jagguda ka sa mana ganga, They say Jagguda set the drum for me, 

76 Sa gulanka dokin Daso baban Dire, Set your drumstick, horse of Daso father of Dire, 


78 Ni zowwa hayar keke, I will look for a bicycle to rent, 

79 M boladi Gimba ga goggo, I’ll find Gimba with it on the road,


80 Na hanyar Barno dai babu musu, The road to Barno, there is no argument, 

81 Ina ni ndina ni bola inuwa ni pute. Me, I will go, find shade, and rest 

82 

Aru Jakkutu ye, aru la ga towwu jir-jir ko gama miíyíya 

jir-jir. Lelo ga mbosani la ishi a pora ga ga towwuni bam ga 

in zani. N konni, ka wena aru Jakkutu moi ga towwu íyatu 

bimbai. íYal la zowwo bo mammey ye inko ba Jakkutu 

gowwo, miíyíya zalan wontayi, dashiti eme a patako dalla 

bolo are íyam bo kata tilni mai jini ga wona. Zani ke a patako 

are mai jini. Ga mamme ga mamme kapa cap miíyíya la ga 

mbosa ga bo tilsu ye takango. 

Aru Jakkutu eme la Goro Maryo Guduwi ammuy ye ga 

towwu miíyíya godo ko gama miíyíya jir-jir, mana la ka 

inne ga dom shim. 

1-4: Aru emei ye iwo Turare Dkko. Ga ga aruto ye, a ji 

towwa Jagguda an ganga ko Guduwi. A ji pultani konni na ga 

memu la manani bo gowa ganga zoi sa. Anik aru ye ke inko 

ita ani aru ga bo gangani. 

5-8: Turare Dakko ak aru emey ye ko bei gompo ila Ajiya 

Idrissa (Ajiya Pikka). Towwannikko rankata inko ishi 

Ajiyato. 

9-12: Emei ye kala mondu moi towwab bungato inko 

ndolani la ita a ji inayi. 

13-17: Dada Da Mel a ji pora uttuki la ita a ji sena ga bani 

kaibonoto bo sobato Galewa Dada bananeto. 

18-21: Turare Dakko aradduk dogori Awwani (Sarkin 

dogaren Sarkin Fika) inko mana Jagguda ye ishi ke kisato a 

Jakkutu song is a song containing various praises for various people. Everyone 

has his own words that he speaks in his praise that differs from that of his friends. 

Because of this, you will find one singing of jakkutu with more than ten praises. 

What causes it to be like this is that if jakkutu is played and people begin dancing to 

it, then this person will come into the center and that type of thing that is in his 

heart will turns up in the dance. His friend will come out and (his) type comes 

about. It keeps going like this until all the people who have something to say on 

their mind have finished. 

This jakkutu song that Goro Maryo Guduwi has sung for us contains praise for 

numerous people from various people, like those that you will see just below: 

1-4: This song, it was Turare Dakko who composed it. In her song, she praises 

Jagguda a drummer from Guduwi. She boasts [inflates his head for him] that there 

is no one who equals him when it comes to playing a drum. She sang this song 

because she was the singer for his drumming. 

5-8: Turare Dakka composed this song at the celebration of the turbaning of Ajiya 

Idrissa (District Head of Fika). She praises him greatly because he was her District 

Head. 

9-12: As for this one a woman praises here boyfriend because of the love for him 

that she experiences. 

13-17: Dada Da Mel speaks of the bitterness that she feels [drinks] at the house of 

her marriage so that her friend, Galewa Dada, might help her. 

18-21: Turare Dakko sang to the palace guard Awwani (Chief of the Palace Guards 

of Moi Pikka) because, like Jagguda, he [Awwani], too, was formerly a drummer,


ganga, ita Turare ye ke a ishi aru ga bo gangani ye. Yane ita 

konni konni bo ishi kume zoi. 

22-25: Dogo Daíaba Pikka arakkoyi inko gumayan Pikka a ji 

eweto buíum awo na mate ndolantan bo dom-dom shagalin 

Pikka sa. 

26-30: = 13-17 

31-34: Gujuba Ayya Zangaya arakko inko mojito. Ita muíya 

dashiti ishi burtati boi, bolo leleni kapa monduni im poyo ye. 

Gujuba Ayya ye bolo a bo lelen sa in konni ita ai aru ye. 

35-38: Emei ye aru madam n biya pai aushi la angoyi jajin 

shagali ga Pikka. 

39-43: = 13-17 

44-48: = 35-38 

49-52: = 1-5 

53-56: = 31-34 

57-60: = 9-12 

61-64: Turare Dakko onshadduk leyi n bati nonto (ugu) la 

wak leyi sa íyan kaibonoto. 

65-68: = 9-12 

69-73: Iya Alkama Pikka towwadduk Ajiya Idirisa (Ajiya 

Pikka) ga be shagali ilani ga bo ganga ga palta Pikka. 

74-77: = 1-5 

78-81: = 9-12 

and she, Turare, performed songs during his drumming. And so she praised him 

[took for him his head] so that he would have enjoyment [feel pleasure]. 

22-25: Dogo Da’aba Pikka sang [this song] because the girls of Fika were showing 

their displeasure to her saying that they did not want her to lead the celebrations in 

Fika. 

26-30 = 13-17 

31-34: Gujuba Ayya Zangaya sang [this song] for her husband. She was the cowife 

and he turned his back on her, and all his attentions were on his new wife. 

Gujuba Ayya then became nothing, and because of it she composed this song. 

35-38: This is a song of innuendo of the people from the south that they perform 

when there is a celebration in Fika. 

39-43: = 13-17 

44-48: = 35-38 

49-52: = 1-5 

53-56: = 31-34 

57-60: = 9-12 

61-64: Turare Dakko pleads for a birth for her younger sister (Dugu) who has not 

managed to give birth since her marriage. 

65-68 = 9-12 

69-73: Iya Alkama Pikka praised Ajiya Idirisa (District Head of Fika) at the 

celebration of his turbaning during the drumming in the square at Fika. 

74-77 = 1-5 

78-81 = 9-12


Ko gama Ya Kura Iya Zangaya 

ARU OSSO GA IN JAKKUTU 

1 Mondu kulato a bine sa, The woman, her calabashes she does not wash them, 

2 Kuanto a bine sa, Her pots, she does not wash them, 

3 Bonto a deme sa Her house she does not sweep it, 

4 Ka kaito bo le? Why have you married her? 

5 Mai dugu zouko ai gara, Caravan leader may your life be long, 

6 Mijin Da Bilala bolo ga le jam? The husband of Da Bilala what does he have then? 

7 Ka ji da rayi ba mutuwa ba, You hear, life is not death, 

8 Ba memu ndolna, If a man loves me, 

9 Lelo daíye ga bune [bunji] kom, Anyone who steps into cow dung, 

10 Na si de kamar kura, They say he is like a hyena, 

11 Babu tafiya rana, There is no traveling during the daytime, 

From Ya Kura Iya Zangaya 

SONG FOR GRINDING AND FOR JAKKUTU 

12 Mai son tafiya sai dare Korau, The one who wants to travel, it’s only at night, Korau, 

13 Kala ni ika kele, But I have issued you a greeting, 

14 Zowu sa so kala mapiyu o porankan na le? Not even a message, could he have gotten angry, what was said to you? 

15 Mijin Batta madibun tafiya, Husband of Batta leader of the journey, 

16 In wora wolino ga don Abore an Fulani, I went humbly [I scooped earth] before Abore dan Fulani, 

17 Abun da Allah ya ba da wuya, What Allah has given is difficult, 

18 Kapa moto ga Jera boti Babuwa, There is only death with Jera father of Babuwa, 

19 Bungano ye Koo Mama mai farin jini, My boyfriend is Kodo Mama the popular one, 

20 In wora wolino ga donko Maina Nawale, I come humbly [dip earth] before you Maina Nawale, 

21 Na shi de kamar kura, I say he is like a hyena,


22 Babu tafiya rana, There’s not traveling during the day, 

23 Mai son tafiya sai dere Korau, The only who likes traveling only at night, Korau, 

24 Za ni ika kele, But I have issued you a greeting, 

25 Zowu sa kala mapiyu, Not even a message, could he have gotten angry, 

26 o porankan le wa? What was said to you? 

27 Mijin Batta madibun tapiya, Husband of Batta leader of the journey, 

28 In wora wolino ga don Abore an Fulani, I went humbly [I scooped earth] before Abore dan Fulani, 

29 Ga bo duwar ye bono Baba Gaga lulu kuwa, Early in the afternoon my father Baba Gaga cried out, 

30 Alla sawweko boti da mondu, May Allah help you father and wife, 

31 íYalamu a mala Dija a ina sa Bege Auta, Our grain is in the bush Dija, it won’t do, Bege Auta, 

32 In ndin nzono ga sato in wani sa, I went yesterday in the morning but I did not find him, 

33 Na Malle Aya yaro mai ngila, They say Malle Aya a good-looking boy, 

34 In kina tishi yaro mai dodo, I cannot eat boy possessor of money, 

35 In inna jino Bamoi Aji koya shilu jini, I will go on my way Bamoi Aji of course he was miserly, 

36 Bono moini kala le n ndin ga ngirma, It is my mouth alone but even if I go with a stallion, 

37 Pikka shaki minno, Fika is all mine, 

38 Ngoropi ma ndako a tina otto ga Pikka, The visitor will come and eat food in Fika, 

39 Bere diyati Garba da Dawu, How much less the granddaughter of Garba and Dawu, 

40 In watu mojino bolo bana ga messhe goraji sa, I have gotten my husband it is not my concern with the travelings of young me, 

41 Boka bo sara monde, A mirror in the hands of a woman, 

42 Inneyi nzonni Maina Baba Gajaja, I will look at the twins of Main Baba Gajaja, 

43 Porannan mbosa ni bushidi ngorana, Words have been spoken to me, I passed the day in sadness, 

44 Bai ma ni sunadi o Yayi? Or maybe I will spend the night, Yayi? 

45 Denje retuwo kuuwo ri gani, The fura has divided the ants and entered among them,


46 Jam kala ni ndina bonto ye bo le? But then why would I go to her house? 

47 Na in gon sa kala lo íyana bo burgewa? They say I am not beautiful but who exceeds me in attractiveness? 

48 íYala ye yaro a tinati an zowwu zani lo ga dodoni? The corn, birds are eating it up on me, who will seek his friends with him money? 

49 Na gorzo am mandalama ina ni kenani sa de, I say a man who is a womanizer, as for me, I won?t marry him indeed, 

50 Bere o in nguri ati bunja, How much less might I become something repugnant, 

51 Dabiye Turmi damtita le? Dabiye Turmi what bothers her? 

52 Na amman aushi kala pattita yaya, But they say that the water of the river has poured sand on her, 

53 Na gafaraku biya asse, They say I beg your pardon great ones, 

54 Wallahi ndam bani zance, I swear they have gone to the house of gossip, 

55 Parkan yanzu du na masu gemu, Lovers nowadays are all beared, 

56 Wakili yana da shi a cikin barga [garka], Wakili has it in the hut, 

57 In pete palta le ga dawwo dalma, I will come out into the square even with 100 trousers, 

58 Kunshe lei, Undress carefully, 

59 ono wakili ye ya fi babu, Residing of the wakili is better than not, 

60 Mai cin amana bai pasa ba, The betrayer of trust has not given up, 

61 Na in ndina jino Bamoi Aji koya shilu jini, I say I will go on my way Bamoi Aji of course he was miserly, 

62 Bono moini ye le in ndin ga ngirma, It is my mouth alone but even if I go with a stallion, 

63 Pikka shaki minno, Fika is all mine, 

64 Ngoropi ma a ndako a tina otto ga Pikka, The visitor will come and eat food in Fika, 

65 Bere diyati Garba da Dawu, How much less the granddaughter of Garba and Dawu, 

65 Ga bo duwarye bono baba Gaga lulu kuwwa, Early in the afternoon my father Baba Gaga cried out, 

66 Alla sawweko boti da mondu, May Allah help you father and wife, 

67 íYalamu a mala Dija a ndina sa, Our grain is in the bush Dija, it won’t do, Bege Auta, 

68 Osso ke ni ko zongo ba ji teken ke cuta, Grinding seems never to come to an end, if it is finished, it is painful,


69 Minno she bati Lala in zubbe le uryanda, Mine is thus daughter of Lala let me pour out even coarse dao [a type of bean food], 

70 Solan goggo bozo kala in kumatu yanno, But gossip on the road to the well I have heard it myself, 

71 Keleku de masu raa, Welcome to you indeed gossipers, 

72 Da masu dain baki, And those with pleasant talk, 

73 Turum a lula ga zirki, A lion is roaring in the watercourse, 

74 Kelekko ai yaganano, Greetings to you my relative, 

75 Na gatari ya fai cikin kogi ai be Dada, They say an ax has fallen into the river oh son of Dada, 

76 Kom gorzo pattu mondu kala minni wa paidano sa, A male cow has been exchanged for a female but his one has not gotten my benefit, 

77 Zappeno dande zurana ma, bani baba mana bani Gaji, My peers’ children laugh at me please, father’s house is like Gaji’s house, 

78 Tan wa ndin ye messhe petengo ga zoi sa, How is it that he came, for a trip emerged without pleasure, 

79 Ni ndingo de in buya butare Dada yayan Dija, I came indeed I am blowing a flute Dada yayan Dija, 

80 Soyayya soyayya soyayya dokin Dada, Love love love horse of Dada, 

81 Na ndino ga layi in bola boini ga Barno, They say go to the street for me, I will follow him in Borno 

82 Dutsin cikin ruwa ina monu mako poti sa, A stone in the water I say it doesn’t know the existence of the sun, 

83 Na Gimsi nonno ga Dabu, They say Gimsi my mother and Dabu, 

84 íYay ya ni ndoluwo a onano, The thing that I want will be given to me, 

85 Na ossono le reta nabi kala aruno ye a teke sa, I say my grinding (has used) even half a measuring bowl but my song will not be finiished, 

86 Na Dada kala deina ma bo towwa Baban Titi. But I say Dada let me praise Baba Titi. 

Aru Yakura Iya Zangaya ye lombu dao, gani ga aru jirjir: 

aru osso, aru jakkutu ga messen andi. 

1-9: Aru emei ye a ishoyi ko bei gompo Jakkutu bama osso 

ga bo bini. Anin ina aru emei ye miíyíya bolou: mondu moi 

ga molti mojito. Ishi na mondu bani ye ani bunji ita ke na ba 

memu ndolta ndolto ga bunjito ye. 

The song of Yakura Iya Zangaya is a mixture, in it are various songs: grinding 

songs, jakkutu song and others that exist. 

1-9: This song one performs it during jakkutu games or grinding on a grindstone. 

Those who composed this song are two people: a woman and the younger sister of 

her husband. He said that the woman of his house was a dirty person, and she said 

that if her person loves her she should love her with her dirt.


10-28: Mondu Tinja Pikka (Gajiya Da Mondu) annikko ga ga 

gompo Jakkutu. Monduni ye bati Moi Mammadi. Aru ye aru 

ndolinka. 

29-31: Emei ye towwu Moi Mammadi, gumayam Pikka 

anningo ga ga Jakkutu. 

32-34: Aru emei ye, a undoni na ìAru Kunkumaî la mondu 

Malle Aya (kokina Ajiya Suleimanu) annikko inko ndolinka. 

Sun monduni ye Moi Baííi. Ita ak aru ye ga bei tere ga bo 

paltan bo bani Ajiya Suleiman jajin gompo ga asar ga Pikka. 

35-39: Andi soni la lambo rin ga woli Pikka, Bamoi Aji kala 

ga íyala rankata sa, bolo ona tishi n monduni ai jini ruta, wato 

zokutu jini ko bo monduni ye. Ita innam mamme dashit ita 

mallini aru emei ye. Sun mondu ye Data Dagir. 

40-52: Eme aru la Moi Yayi akko ga ko Motonko Baba Zara 

jajin la mate an washi. Mate kisato sobawa zappe. Ita ak aru 

ye ga bei osso bo bini saya ga dalla gompo sa. 

53-60: Miíyíya bolou anin are zappe an duwo bo mondu 

moi. Moi ye burti zani ye keti mondu ye. Boi kaibono ye 

dashiti la wawo sa ye ai aru eme ga ga Jakkutu inko bolo kara 

rijini dallasu. 

61-67: = 35-39 

68-79: Tera Tumba mondu Moi Mbuzam Takue ndam bo 

mecce ga mojito, anin shiri beseti ishi moti jini. Poti ita mem 

bono zalak osso, dashiti ai aru emei ye bo zume mojito. 

80-86: Arakko Dada Guzaru mondu Baba Ngunse ko Pikka. 

ono i ono dashit zalak osso ita petettu ga aru emei ye. 

10-28: The wife of the Tinja Pikka (Gajiya Da Mondu) sung it for him during the 

jakkutu dance. His wife was the daughter of Moi Mammadi. This song is a love 

song. 

29-31: This one is praise of Moi Mammadi, the girls of Fika sing it during 

jakkutu. 

32-34: This song is called kunkuma song that the wife of Malle Aya (a court official 

of Ajiya SuleimanU sang for him because of love. The name ofhis wife was Mai 

Ba’’i. She composed the song during a festival in the square at the house of Ajiya 

Suleiman at the time of games in the afternoon in Fika. 

35-39: There was a year when famine came into the Fika region, but Bamoi Aji did 

not have much grain, and giving food to his wife became a job, that is he was stingy 

with his wife. She saw it was like this and she laid into him with this song. The 

name of the wife was Data Dagir. 

40-52: This is a song that Moi Yayi composed about Motonko Baba Zara at a time 

that they had a fight. Formerly they were friends and peers. She composed the song 

during grinding on the grindstone rather than during a dance. 

53-60: Two men who were like peers were courting one woman. On overcame his 

friend and married the woman. After the marriage then the one who didn’t get [the 

woman] composed this song during jakkutu because the rift that had entered between 

them. 

61-67 = 35-39 

68-79: Tera Tumba the wife of Moi Mbuzam Takube went on a journey with her 

husband, robbers shot him, and he died. On the day that she returned home, she 

began grinding, and she composed this song in memory of her husband. 

80-86: It was composed by Dada Guzaru, wife of Baba Mgimse from Fika. They 

were well settled and she she began grinding and came out with this song.


Ko gama Yagana Aba 

KONA 

1a N kon wnt do Tandu dam, They say kona is moving the neck Tandu Adama, 

1b Kin bb dambe wl. Now there’s no boxing, a problem. 

2a Lw ndimmun g kshi kon, A boy came to us at the kona baobab, 

2b N, ëëK˘ n ndol n dne yw˘.íí Saying, “I want to take a little stroll.” 

3a Yy ()ww an b˘ tas, Yaya Awawu who is at the motor park, 

3b Bb Dall an dniy. Baba Daleli the worldly one. 

4a N nd b˘ kurna g Nainwa, I went for dry season work at Nainawa, 

4b Nd d wya zl d wya, Going was hard, beginning was hard, 

4c Prannant k˘ n nd ynno m. I was told I should have just gone away. 

5a li Yy Dbrb, Ali Yaye Dabarabe (Kanuri?), 

5b Ksuwan gabr mi dniy. Eastern market the worldly one. (Hausa) 

6a Yyan Ptu aurenno g kauy, Yaya Fatu my marriage in the village, 

6b Gld n bi Y-Iy. Gulada they say there’s only Ya-Iya. 

7a Bba Yyyi jjn wsa, Baba Yayai “judge” of games, 

7b Wsa Yyan Amn s˘bi Yy The game (of) Yaya Amina friend of Yaye. 

8a Bba Yyyi jjn wsa, Baba Yayai “judge” of games, 

8b Wsa Yyan Amn s˘bi Yy The game (of) Yaya Amina friend of Yaye. 

9a N kon wnt do Tandu dam, They say kona is moving the neck Tandu Adama, 

9b Kin bb dambe wl. Now there’s no boxing, a problem. 

10a N km lla p-p, I hear crying “Ow! Ow!”, 

10b In znge íyn le wa? I ask is it a hyena or whatever? 

From Yagana Aba 

KONA


10c Kn Ds b Kwuw. But it’s Disa son of Kawuwa. 



11c Kn Ds b Blw. But it’s Disa son of Balawo. 

12a Kn tsh Bge Abb, He failed to eat food, Bege Abba, 

12b N ai Bkan Yyan Gd. They say, “Oh, a Kano person,” Yayan Gadu. 

13a N Dda Gr ndag gma Ngar They say Dada Goro went to Ngara market, 

13b Deidi Ds b˘ pllas. And left Disa because of gossip (about him). 



14c Kn Ds b Kwuw. But it’s Disa son of Kawuwa. 

15a Yya bno ngt kon, My big brother has prohibited kona, 

15b Gimb wn lduw. Gimba the dance is cancelled. 

16a Jt konno rn tb, Raising my head entering repententance, 

16b Kala Gimb wn lduw. But Gimba the dance is cancelled. 

17a Yya Bnya ngt kon, Yaya Banya has prohibited kona, 

17b Yya Gimb wn lduw. Yaya Gimba the dance is cancelled. 

18a Kn tsh Bge Garb, He failed to eat food, Bege Abba, 

18b N ai Bkan Yyan Gd. They say, “Oh, a Kano person,” Yayan Gadu. 



19c N Dda Jm ndag gma Ngar They say Dada Goro went to Ngara market, 


20b In znge íyn le wa? I ask is it a hyena or whatever?


20c Dda Jm ndak Kwuw. Dada Juma went to Kawuwa. 

21a Jibr Dda ye mi bkt, That Jibir Dada the needful one, 

21b Bnga íyk l mi jniy. The young man, who surpasses you, the siren? 

22a Jibr Dda y mi bkt, That Jibir Dada the needful one, 

22b Ai Tr mi jniy. Oh Tori the siren-like one. 

24a Lla Ds poyye Pikk, And Disa’s cry split Fika, 

24b Wro Ds poyy kul. Disa’s fart shattered a pot. 

25a Yya bno ngt kon, My big brother has prohibited kona, 


26a Jt konno rn tb, Raising my head entering repententance, 


27a Lwn shi n gd, Lawan Ashi, stand guard for me, 

27b G Btr y z jiy. There’s the European who came yesterday. 

Aru Kona ye, a ishini ga bei tere ba ganga Kona gowwo. 

Ishi ke aruni ye lombu dao. Aru kona ye mana jiri aru 

Jakkutu ga min aru ndolinka, aru madam, aru towwu, aru ati 

pallasa bama ati uttuki palla ga memu. 

AWWA YAGANA 

1 Na awwa ai Ya Gana They say awwa ai Ya Gana, 

2 Na awwa Ya Gananno, They say awwa ai Ya Gana, 

3 Tilo ba ngoru mbosa The heart if it binds speech, 

4 Sarano bai kala a bie sa, I have five fingers but it can’t be unbound, 

5 Bo tilinno zoi sa My heart is not happy, 

Kona song, one does it as a festival if the kona drum is beaten. It too its song is a 

mixture. The kona song is of the same type as the jakkutu song and song like love 

songs, innuendo, praise songs, song for spreading embarrassment or bitter things 

that happen to a person. 

AWWA YAGANA


6 Pora jire mana rui mao, Speaking the truth is like millet chaff, 

7 Bo tilinno zoi sa My heart is not happy, 

8 Dabara nganati ga njele, Planning is preventing me from sleeping, 

9 Na awwa ai Ya Gana They say awwa ai Ya Gana, 

10 Na awwa Ya Gananno, They say awwa ai my Ya Gana, 

11 Tilo ba ngoru mbosa The heart if it binds speech, 

12 Sarano bai kala a bie sa, I have five fingers but it can’t be unbound, 

13 Jama la kumanati zance Oh people please hear me (in my) speech, 

14 Ina in nguru gabaga solo, Me I have become the scapegoat, 

15 Ga bin sa Waye Dada Goro. There is no room Waye Dada Goro. 

Aru emey ye aru ’yowon koyi. Mondu onattuk bati nonto 

bo dogga gudum sowwo. Anin gudum ye yane ndin bo 

bikkayi dashit ita buri aru emey ye. 

Ko gama Hajja Fatume Ciroma 

BA KA I DARA YAWI 

This song is a song about being distressed. A woman has given her younger sister 

as payment for a debt (ransom) for sorcery. Those owed the debt have come to 

collect it, then she puts forth this song. 

From Hajja Fatume Ciroma 

IF YOU MAKE YOUR WEALTH IN CHICKENS 

1a N b ka dra ywi, ka montti b˘ biikn p? They say if you make your wealth with chickens, will you forget its chicken cage? 

1b N prko yyan Adam, hl b zai sk b. I told you sister Adama, (my) character will not change. 

2a Ina n mgn ty, wnd maz b s s, Me, I’m a bad offer, one that men don’t want, 

2b Ina n goyon ksad, b mm ndoluw˘ kino. Me, I’m a risky child, if a man wants, let him marry me. 

3a Ina n goyon ksad, b mm ndoluw˘ kiy, Me, I’m a risky child, if a man wants, let him get married, 

3b kn gad d knm, tburm d d macj. Aon the bed is a scorpion, the mats all have snakes. 

4a N Bppa sarkin bard, ai D Pti ye moi gln, They say Bappa lead officer, oh Da Pati queen of foolishness,


4b Ina ye n kutt bng, D Jj m tn sa. Me, if I reject jute leaves, Da Jija indeed will not eat it. 

5a Ina n moi rta mlm, n kna konno n Br, Me, I am queen of the malam’s work, I will send myself via Biri, 

5b Har m m ptettu n Lokoj, bcce g moi mlm. And even come out by way of Lokoja, possible with the lead malam. 

6a N kle li ti All, blo mn kolkl sa, They say giving birth is Allah’s doing, well I attainted a position for boasting, 

6b Say b gmko, Byill, D Jj wn sa. Otherwise if it isn’t with you, Bayillo, Da Jija will not get it. 

7a Pl ka íywa dinn, n g b˘ sa b˘ m prdi, The boiling of the pot takes in its neck, I have no mouth to say it, 

7b n ruwan D Jj, b l prang˘ gtt. What does Da Jija care, even if they say it to the point of tiring. 

8a N Sbo b k mnd, ishn slto sro g knt, They say Sabo, if he marries a wife, he will build her a square house and a shop, 

8b jr ts g gn, gjje ptill dsd. She will line up plates in it and buy a lamp and set it up there. 

9a sh K‰ling n wana moi gnb, (words/language obscure) 

9b Ko zi brw t˘zr n ruwa k pank‰. (words/language obscure) 

10a N b ka dra ywi, ka montti b˘ biikn sa, They say if you make your wealth with chickens, will you forget its chicken cage? 

10b N prko yyan Adam, hl b zai sk b. I told you sister Adama, (my) character will not change. 

11a N kle tlitto konn, blo mn kala mbs s, They say indeed her heart (is set) on him, and it leaves nothing to discuss, 

11b Har m ptt w, b Kb ndin gwi gng. Her even has come out to her with song, if Kube comes, he beats the drum, 

12a N kle li ti All, blo mn kolkl s, They say giving birth is Allah’s doing, well I attainted a position for boasting, 

12b Say b gmko Byill, D Jj wn sa. Otherwise if it isn’t with you, Bayillo, Da Jija will not get it. 

13a N Sbo b k mnd, ishn slto sro g knt, They say Sabo, if he marries a wife, he will build her a square house and a shop, 

13b jr ts g gn, gjje ptill dsd. She will line up plates in it and buy a lamp and set it up there. 

14a Sla n ggg bz˘, ina n kmt ynn. Gossiping on the way to the well, me, I just listened, 

14b Klku d msu ra, d msu din bk. Your greetings indeed, gossipers, and those who enjoy talking. 

Mondu moi kam mojito jajinni ye gorzo ye ga íyanni sa. 

Boi kaibono ye, dashiti ai jini an dara bolo kala burtati boi zali 

eweto bone. Ita konun íyala zalak osso dashit zali aru emei ye 

bo zume m mozito ye ga ko ita kanni ga íyanni sa. 

A woman married a man at the [his] time the man didn’t have anything. After the 

marriage, then he became a rich person but he turned his back on her and began 

showing her hardship. She took corn and began grinding and began this song to 

recall to her husband how she had married him when he had nothing.


DA DINGI DINGI 

1a Ai D Dingi Dingi, ai D Dingi Dingi, n ai D Dingi 

Ding, 

1b D Dju bati minda shi bati D Pnn Bb mma gjji 

moto konuwo. 

2a r mma n emey ye n wne jwi ko au w b˘ n 

nzldi amma y, 

2b l b˘ kt gorzo, n b nonti Bald Mllum an gbt 

r. 

3a Mte n tna moi sa, kala g sh˘wi sa ye g mlm sa 

Ymba onk ish, 

3b Trm Ngji ko lla ai Bbi bti Bbm an sra b 

g l? 

4a Cirom gta na m sa, s kala rno b˘ l b˘ m 

pyydi ga? 

4b shi ye yne w ai Bbi bti Gimb, kwa ptjn 

dll. 


Ymba on k ish, 


g l? 

6a N pito kppa duw ye kala B˘gru ye kn kppan sa 

d, 

6b Pan ye do mtan do B˘gru wang sa g bni Ds 

y. 


Ymba onk ish, 

DA DINGI DINGI 

Oh Da Dingi Dingi, oh Da Dingi Dingi, they say oh Da Dingi Dingi. 

Da Daju daughter of princes, you are the daughter of Da Panna Baba, the “water” for buying a car has 

been taken away. 

This type of water, from where will I get a gourd in order that I pour water into it, 

Take it to attract a husband, that of the relative of Balde Mallu the traitors. 

They say he will not achieve the chieftainship, but there is no wood, there is no teacher, it is Allah who 

has given it to you, 

The lion of Ngeji is roaring, oh Babai father of Babami what would he be involved in? 

Ciroma won’t be able to ride, who will lend me a mouth so that I can break forth with ululation? 

Riding truly became riding, oh Babai father of Gimba, same went forth in the middle of it. 


has given it to you, 


They say the rain for planting came down but Bogaru, well, they didn’t plant, 

They projected the eye and they replaced the eye Bogaru didn’t get any in Disa’s house. 


has given it to you,



g l? 


8a N ndna mla n ss bmb íyt!, lena n shri m sa, I will go to the bush saying there’s a locust, catch it!, he will bring it to me but its not something to 

satisfy hunger for meat, 

8b ntuw mu mcce, ina bki konno íywan g tmuíyi 

an dmt mm. 

Antuwa let’s take a trip, I myself am troubled with a coldness that troubles people. 

9a r mma n em s, n wna jwi ko aww b˘ n 

nzldi amma y, 

9b l b˘ kt gorzo, n b nonti Bald Mllum an gbt 

r. 

A aro ga bei tere (wona Dunduba). A ishoyi ba le an kara 

bonko gowka tilko bama le ka i washi ga moi, bama moi 

íyuwu boko ga ko ati duniya. Ga aru ye andi towwu Moi 

Mammadi jajin ya ishi tidu moi. Anin kuai a poro na ishi a 

tina moi sa dashi kala ga ga mona Ya Baki ishi titi. Towwu im 

moi ye ke iwo ye Dawu Kokor-kokor. Ita towwak Ciroma 

Ibrahim Bundi (Ciroma Pikka). íYal la zouta bo aru ye, inko 

jajin onani Ciroma ye, miíyíya na ishi ga dande sa, ishi a ina 

ena ko kara tan? Ya Baki zowi ishi itu ena ko kara ye. A ji 

mako ko bei ena ko kara yane ita geeni boni ga aru emey 

ye. 

JANNA GA KAI 

This type of water, from where will I get a gourd in order that I pour water into it, 

Take it to attract a husband, that of the relative of Balde Mallu the traitors. 

1a Ll: Turbn shnu jann g ki, Chorus: Cattle path, paradise outside, 

1b dinno ggg Shongl Dd; My eyes are on Shongel’s road, Dada, 

This is sung during festivals (dunduba dance). It is performed if your neighbor 

displeases you or even if you have a dispute with someone, or someone mocks you 

about a worldly thing. In the song there is praise of Mai Mammadi when he attained 

the Moi-ship. Opponents were saying that he would not attain the Moi-ship but with 

the will of God he attained it. Praise of another was done by Dawu Kokor-kokor. 

She praised Ciroma Ibrahim Bundi (Ciroma of Fika). The thing that caused her to 

sing the song was because at the time he was given the Ciroma-ship, people said that 

he had no children so how could he ascend to the throne? God cause that he made 

the ascent to the throne. She was coming back from the turbaning [ascending on the 

throne] and, as it happened, she passed him [in] his house with this song. 

PARADISE OUTSIDE 

1c Ptinki Ld ndkyi Kllam b ndin sa bi On Sunday he will come to Kallamu, but if he doesn’t come maybe 

1d sr kke g mt. I will buy a bicycle and a car.


2a Smrin Gmb dniy tnwo, Young man of Gombe, the world has gotten the best of me, 

2b Smrin Kupt ai an Mall; Young man of Kupto or son of Malle, 

2c lliyn Blw nznni ga Ts, The lawful daughter of Bolawa a twin with Tasa, 

2d Blekko g m sa kapa Rb. Your crying will not have an effect except for Rubadu. 

3a Lush: Turbn shnu jann g ki, Chorus: Cattle path, paradise outside, 



3d sr kke g mt. I will buy a bicycle and a car. 




4d Blekko g m sa kapa Rb. Your crying will not have an effect except for Rubadu. 





6a Grgmu bb shttu s wuta, Guinea worm, there’e no pulling it out except (with) fire, 

6b Shgya mi ywan mgni; The bastard with much medicine, 

6c Gm nda ina ye ma n sh wya, That is, Anda, as for me I experience trouble, 

6d Grgmu pott b˘no dk. Guinea worm has extracted my mouth, Adiko. 






8a Ina ye n k Gj b haushi, Me, I married Gaja because of vexation, 

8b D Ts in puta d hawye; Da Tasa I am coming out with tears, 

8c N alg rshin sa nn n g shin, I say, people, it’s not my lack, you know I have knowledge, 

8d ku snt bno g Jj. I refuse to argue, my father and Jija. 





10a i Gwan Gr s˘bi Ts ye, Oh Giwan Goro, the friend of Tasa, 

10b Mi p d cikw; The one who fights to the full extent, 

10c Mana by bkinno by mrd, Like the people as my wedding celebration, the people with desire, 

10d Ai katanga ajrpano Ts. Oh a wall, my silver, Tasa. 








12d Bleno g m sa kapa Rb. Your crying will not have an effect except for Rubadu. 






14a 

14b 

Jjn Gmbe ndim b˘ bla kdu o n dgon yr ai b 

Dda, 

Bundikn D Tra ye dwantn jnnma n g Gle yrda 

knwo. 

The judge of Gombe came to the rescue of that of the tall boy, ai, son of Dada, 

The gun of Da Tura killed the hero, I am in Gole, there is not way to agree to it. 





Emei ye aru ndolinka. A ishoyi ba gowan Jakkutu. Moi 

akko n an ndolato ga bo palta. 

NI WANI SA 

1a N dei kmar kra bb tpiy rna msu tpiy sai d 

dare K˘rau, 

This is a love song. It is done when jakkutu is played. A woman composed it 

for the one that she loved in the square. 

I DIDN’T GET HIM 

Me, I’m like a hyena, no traveling in the day, traveling only at night, Korau, 

1b Ina n n kl loww˘ sa n mpy s prankan l? Me I extended him a greeting but he didn’t answer saying that he was angryso what did they say to you? 

1c íYa ye n tmn sa ye prannint, Ymba nga gr 

by Moi Jjj bti Gj. 

It was a thing that I hadn’t expected that was said to him,Allah will eat a kola and spray it on Moi Jijji 

father of Gaja. 

2a Lush: N wn sa cikn d d mgan, Chorus: I didn’t find him, my heart has something to say, 

2b mmn de go kamm ganm m sa illa ll 

zwwe mnni. 

3a Bango n porw˘yi n b n w Kllu ye n bga Kett j 

mana ssn, 

3b Nga rpa ye mnn sa n nn ka bod ye g nga 

assn, 

But someone else’s thing is not yours, everyone just has to seek his own. 

It is said that Bango said that if I get Kellu I will strike Ketta as if for nothing. 

Eating carrion has not satisfied him, they say you are used to eating carrion, 

3c B dn ye knti ndi l g bnn. If he beats me then he takes it goes and carries it home.




zwwe mnni. 


5a N ai sarki bun wsa kala mc d cik ye l stt? They say indeed the king is a plaything but a pregnant woman, when will she give birth? 

5b Ai gyo Bba Ds mettu bn m. Oh the child of Baba Disa has come back home. 



zwwe mnni. 


7a N Girb g Malle kle g an B˘yi ye All zi su m, I say Girba and Malle too and Dan Byi, may Allah indeed place them, 

7b Gl lla n bni Bna ss Mammn g g smrinn 

ww bb jal. 

And Illa of Maina’s house, there it was that Mamman entered with his pals, oh my! saying nothing. 



zwwe mnni. 


9a N Ggayy j rkke n g konn cap pete wnsr, They say Gugayya is becoming thing, they say his head has completely emerged grey-haired, 

9b j bge g boi mond b pten sa ko bnto s na tn 

w? 

He is longing after a wife, if she doesn’t come out of her hous what will he do? 



zwwe mnni. 


11a Soloist: N wn sa cikn d d mgan, I didn’t find him, my heart (stomach) has something to say, 


zwwe mnni. 




zwwe mnni. 

But someone else’s thing is not yours, everyone just has to seek his own.


13a N ai sarki bun wsa kala mc d cik ye l stt? They say indeed the king is a plaything but a pregnant woman, when will she give birth? 

13b Ai gyo Bba Ds mettu bn m. Oh the child of Baba Disa has come back home. 



zwwe mnni. 


15a Rta Nsra ye kle ju n ai aiknsu y yi ggar, The Europeans’ work indeed is hard they their work is undoable, 

15b koi sanyi koi nyunw, Pkk d sun gj ll mettu 

bn m. 

There’s cold and there’s hunger, the Boles are tired, everybody should come back home. 



zwwe mnni. 


17a Gmri n n ko bge Bj n wn sa, Gamari says I am longin for Bajo but I haven’t gotten him, 

17b bki nwa de mun cik b zn p ba ai yr nznni 

Att mnshi l? 

My friend, we are in it together I won’t say anything, oh a child the twin of Atta what old person is it? 

18a Lush: N wn sa cikn d d mgan, I didn’t find him, my heart (stomach) has something to say, 


zwwe mnni. 


19a N Girb g Malle kle g an B˘yi ye All zi su m, I say Girba and Malle too and Dan Byi, may Allah indeed place them, 

19b Gl lla n bni Bna ss Mammn g g smrinn 

ww bb jal. 

And Illa of Maina’s house, there it was that Mamman entered with his pals, oh my! saying nothing. 

20a Lush: N wn sa cikn d d mgan, I didn’t find him, my heart (stomach) has something to say, 


zwwe mnni. 

Eme ke aru jakkutu. íYan gani ye kala na ba mana an 

mbosa ga kokko, yane ka ji jowwa am mbosako boo ka pordi 

kala ka wani sa, dashi ka ara yakko. 


This, too, is a jakkutu song. But its content is as if one says something about you, 

and as it happens you are seeking one with whom you share secrets to say it but you 

don’t find him, then you sing it on your own.


ARU BOLE IN NGARA 

ko gama Yagana Daso Ngara 

Bolewa in Ngara ke ga jir gompo bama arusu. Mana jir la 

ka innawoyi bama ka kumawoyi ga ga rubutu aru Bolewa in 

Pikka, to mate ke ga arusu la ndin moi ga miíyíyamu in 

Pikka. Kapa mbosa la mate a poro mai ye soitu jini ga in 

Bolewan Pikka inko íyan ko guguyaya, ono in biya Ngara ga 

ono biya Pikka ye a ji zani sa. 

Git ga mamme elen poasu ko ga Bolewa sa inko tumba 

ye moi. Koba ka monte sa, tikka ono ye elen tikka bo ko 

bei mai ye ishin. Shim ko ga bo la soitani ye mana min 

eppe (Ngara) ~ ewe (PIkka), jamu (Ngara) ~ ndamu (Pikka) 

ga messen andi. Emei ye ke elen bo na lelo kase kume íyal la 

zani porwo sa, inko soito ye shim. 

Gomposu ga arusu ye, ka gita tikkani ga zappe sa inko lele 

in lepe aru ye zalsheni ga tekeni shap moi. Mate ga aru jirjir 

mana la biya Pikka (Bole Pikka) ga ishi. Mate a aru 

madam, kunkuma, kona, gumba ga messen andi. 

Le aru yalla la Bole n Ngara aruwoyi, ga mbosani ke ga 

íyal la zowu aru ye, ga ke jajin inani (daidai ba puzo, ba bei 

rina bin ga messen andi). 

Esse aru ye: 

1 N nguru ati pullu, 

2 Dadai nonno, 

3 N nguru ati pullu, 

NI NGURU ATI PULLU 

BOLE SONGES OF NGARA 

from Yagana Daso Ngara 

The Bole people of Ngara have their own type of games and songs. As with the 

types that you have seen or heard in the discussion of songs of the Boles of Fika, 

well they too have their songs that go together with our people of Fika. It is just that 

the words that they utter, some differ from those of the Boles of Fika because since 

in times long past, the [place of] living of the people of Ngara and the [place of] 

living of the people of Fika has not been together. 

All the same they are not removed from the Bolewa because they have the same 

origin. Don’t forget that it is living apart that brings about differentiation of speech 

between some [peoples]. A few [examples] of the speech that is different are things 

like eppe (Ngara) ~ ewe (Fika) ‘open’, jamu (Ngara) ~ ndamu (Fika) ‘let’s go!’ and 

so on. This, however, does not bring it about that everyone fails to understand what 

his compatriot says because the differences are small. 

Their games and their songs, you cannot separate them [from those of Fika] 

because everything in the categories of songs from beginning to end are the same. 

They have songs of types like those that the people of Fika (Bole Pikka) have. They 

[sing] songs of innuendo, kunkuma, kona, gumba, and so on. 

Whatever song the Bole of Ngara sing, there are its words too and the thing that 

brought about the song, and the time for performing it (dry season or rainy season, 

or weddings and so on). 

Here are the songs: 

I have become an object of abuse, 

Dadai my mother, 

I have become an object of abuse, 

I HAVE BECOME AN OBJECT OF ABUSE


4 Ku zagi abunku wanda Allah ya ba ku, Go ahead and do your abusing that Allah gave you, 

5 Bele zaman toloshi nake yi, A cry of [Hausa] the era of poverty I am doing, 

6 Dadai nonno, Dadai my mother, 

7 Ni kam dariya dole ne, As for me, laughter is a necessity, 

8 Dariyan [nanu] namu yanzu dei ina ganin wawa ne, [Our] Laughter now indeed, I se e(he) is a fool, 

9 Ko da a lafiya ko suta. 

Aru emei ye aru íyowon koyi. Wato mondu moi inko 

yakulu an bolato kaduto, bolo zappeto wantun boito le didak 

shim a pollato, a yatato madam (mbosa) kala ita a gita ina 

lelen sa inko kossu godo ke ga miíyíyasu anin geeu. 

Zalak osso dashit zali ara aru emei ye bo sonitato kata 

tilto. Miíyíya kuman aru ye, lelo jini saye bolo ko tene masi 

la ita a gani ye lade. 

PORANTUN SUNNO 

1 Porantun sunno le ga dalla bumbu ni aru. 

2 N zowwa le lahaula, 

3 Na ai bakin mutum maye ne, 

4 Na Ruwan Bagaja ai dama geri, 

5 Ai mijin Yaji, 

6 Mai kyauta mijin Dabo, 

7 Pitilla mai ruwa ati zage, 

8 N lua kumma ga Mubi, 

9 Na ko na ndinadi binno, 

Whether it be well-founded or a lie. 

This is a song of distress. That is, a woman because of lack of anyone to find her 

and save her, well her peers have found her weakness such that whatever little move 

she makes they abuse her, they were casting innuendo as her but she was not able to 

do anything because they were numerous and their followers were powerful. 

She began grinding and began singing this song in order to calm her mind. When 

people heard the song, everyone felt regret [his body became cool] and from there, the 

tight spot that she was in was abandoned. 

THEY HAVE SPOKEN MY NAME 

They have spoken my name even in the middle of the bush, I sing it, 

I will search for lahaula medicine, [verse of the Koran used as a remedy] 

They say oh people’s talk is sorcery, 

They say The Water of Cure is universal [mixing the town], 

Oh husband of Yaji, 

Owner of a gift husband of Dabo, 

Kerosene lamp, object of abuse, 

I heard my name in Mubi, 

Thay say I would go with it to my room (home),

10 Sugabammu na bana, 

11 Ase na sugammu na ganíya, 

12 Yagana zaman duniya sai lura, 

13 Ko a gida ko a daji na mai samari, 

14 Ka isa ganíya, 

15 Ni inan bono sa Kebba Dassu, 

16 Ndisshi si pormu, 

17 N motu ma moi, 

18 Na Tasa bai ni jina n Gombe, 


19 Inan ibilisa gobe kasuwar Ware mu je, 

20 Kuturu ta hau bisiya, 

21 Amina sakkita lelen sa, 

22 Porantun sunno le ga dalla bumbu n aru, 

23 Zowwa le lalaula, 

24 Na ai bakin mutum maye ne, Na ji sunan Mubi, 

25 Ase gaskiyanku samari, 

26 Lantarki moi zama kan roba, 

27 Na si ne sugaban burgewa, 

28 A messe ga didam, 

29 Ita onon gursi a pewe, 

30 Dadati Kanti bati Goge, 

31 Na jappa Kanti yawi ye doe. 

Madiya Maryama Ngara ak aru ye ita inko na ita ani moto 

gorzo, dashit miíyíya zali íyuwai boto, a sholato le ga au. 

Poti konun bini zalak osso dashit pouttu aru emei ye zali yata 

Our leader of this year, 

So they say he is our learder of communal work, 

My relative the ways of the world, keep close watch, 

Whether at home or in the bush it’s for young men, 

You are up to communal work, 

I am not at home, Kebba Dassu, 

You go (and) you speak for us, 

(If) I die it’s all the same, 

They say Tasa maybe I will run towards Gombe. 

I am a devil, tomorrow is the market (day) of Ware we (should) go, 

A leper has climbed a tree, 

Amina is a lightweight, (she) is nothing, 

They have spoken my name even in the middle of the bush, I sing it, 

(I) will search for lahaula medicine 

They say oh people’s talk is sorcery, they say listen to the name of Mubi, 

Say, you are right, young men, 

Electricity that stays on plastic, 

I say it’s he the one who leads in impressiveness, 

He is walking with a loincloth, 

She is seated with her hips exposed, 

Sister of Kanti daughter of Goge, 

They say the peers of Kanti, chickens have pecked. 

It was Madiya Maryama Ngara who composed this song because, they say, whe 

as a widow, then people began mocking her, and they were gossiping about her 

everywhere. On the day that she took the grindstone then she came out with this


mbosa in anin mbosa ga kotto ye. Gitinni aru ye a undo na aru 

madam. 

BANO NDI GA GARU 

1 Bano ndi ga garu, My elder brother went to the compound, 

2 Ndetu saye konno ga duse, (He) came early upon me with beating. 

3 Zakin bonko ye gattakko, The Lion of your house she is tired, 

4 Samu ba Ziza sa si bura kossi, Samu if it is not Dija, you will harm yourself, 

song and began applying words to those who were gossiping about her. All of the 

song one calls it a song of innuendo. 

MY ELDER BROTHER WENT TO THE COMPOUND 

5 Na ko subanallayi bunze Ndaa na nga wayo, They say even to hell with young men, Ndaba , I am wise, 

6 Na bani ndi ga garu Daro Lolo, They say if I go to the compound Daro Lolo, 

7 Ndabbani bunga, Ndabba is handsome, 

8 Uba da gulma uwata bata kisiya, Father with gossip, my mother does not envy, 

9 Na bani ndi bonno ke ne rokkati minno. They say if I go to my house also I will chase away mine. 

Aru emei ye ga madam (mbosa) godo a gani ko gama 

miíyíya godo inko ga mbosa gorzo an dasa, ga mbosa muíya 

ani rutta zato ga malu [malum], ga mondu ani ruwe, ga ke 

mbosa mondu ani dasa; la shap dappango yi are ga ga aru 

kunkuma ga bei shagali ga bo ganga ga palta. 

This song has much innuendo in it from a lot of people because there is talk 

about a stingy husband, and talk about a co-wife who uses charms from a malam 

against her mate, and a wife who wanders around, and also talk about a woman who 

is jealous; which all they gathered and sang in kunkuma and during celebrations 

with drumming in the square.


GOMPO DANDE 

Ga wonzi, dande bunje ga dande gumaya a dappo ga bo 

palta ga boi bo ina gompo jir-jir, kossu ko jisu wari biya 

asse. Dande gumaya a dappa ga palna moi, dande bunje ke 

ga palna mo, lelo a ina jiri gomponi. Jiri dappi bo ina 

gompo emei ye, a isho ga karban boi alako íyala ga bono. 

Dande gumaya ye a ishi aru ga durshe ga min yato. Arusu 

mai ye madam, mai kala aru ndolinka, mai kala in 

towwa Moi Pikka bama moi gorsu. Aru madam ye, a isho ye 

ba íyam mai gontita ga an jowwato, ba ma mate an washi 

ga ko lawo bunga, ba ma ongirak tilto ga ko lawo bunga kala 

ishi eweto bone, bai sa onta kawa ga gama miíyíyato. 

Moi ko ga jiri aru maine ye, aru ìBaba Ai Bonoî, moi 

ko ga aru ndolinka ye ke aru ìIn Towwaniî. 

Ba mate takantun aru la suwa mate ai ye, ke mate innem 

inda jisu bo ndina jisu bono, dashit mate a ota ga aru la mate 

ango ye giti wari íyorno: dane aru eme shim, dane aru eme 

shim kapa takan aru la mate ango potini ye shap. 

Dande bunje kala a ina gompo la a ewe in miíyíya ga ko 

mate anin gorzinate. Moi ko ga gompo ye ìBorom Aikiî. 

Ba antun shap gompo la suwa mate aiyi, dashit mate a lekita 

ndai jisu bonnesu wari mbatila boi are in dande gumaya ye. 

Gompo ye (dande gumaya da bunje) íyatu bo ishi rankata 

ga boi jam ma ga bo petire boi mate tantun otton boisu. 

BABA AI BONO 

1a Awwa la bolana ma, Oh my, please save me, 

1b In i zae, I have made a choice, 

1c In zae an sowwo, I have chosen a sorcerer, 

CHILDREN’S GAMES 

In the past, boys and girls would gather in the square at night to engage in games 

of various types, just themselves without adults. The girls would gather in one area, 

the boys would gather in another area, and everyone would do his type of game. 

The type of gathering for doing these games, one did it at harvest time after bring the 

corn home. 

The girls would sing songs while pounding and things like that. Some of their 

songs were innuendo, but some were love songs, and some were for praising Moi 

Pikka or the moi of their town. Songs of innuendo, they would doit when some 

things would join her with her suitor, or if they had a fight about a boy, or if she put 

all her heart upon a boy but he distressed he [showed her trouble] if not causing her 

shame in the presence of her people. 

One of these types of song is the song “Baba Ai Bono” [Dad or My Father], one 

of the love songs is he song “In Towwani” [I Will Praise Him]. 

When they have finished the song which they are supposed to do, also when they 

are near getting up in order that they go home, then they will break (start) with the 

song that they did (here) without stopping: (they) touch on this song a little, (they) 

touch on that song a little until they finish the songs which they did that entire day. 

But the boys do games that show to people that they are possessors of manhood. 

One of the games is “Borom Aiki” [Squirrel Hole]. When they have done all the 

games which they are supposed to do, then they will disperse and go to their houses 

without going over like that of the girls. 

These games (of girls and boys) are mostly done at night in the moonliht afterthey 

have eaten their evening meal. 

DADDY OH MY FATHER


1r (Loushe) (Chorus repeats) 

2a Baba baba ai bono, Daddy daddy oh my father, 


2c In zae an ngaano, I have chosen one that will eat me, 


3a Baba rokko saikako le? Daddy what has driven your offering? 


3c In zae an sowwo. I have chosen a sorcerer, 


5a Awwa la bolana ma, Oh my, please save me, 


5c In zae an sowwo. I have chosen a sorcerer, 



6b In wa bowu ga zoini mana kai sa. I have not gotten a father whose agreeableness is like you. 




7c In zae Tangale. I have chosen a Tangale. 



8b In i bowu ga zoini mana kai sa. I have not gotten a father whose agreeableness is like you. 


9a Baba baba ai bono, Daddy daddy oh my father,


9b In wa bowu ga zoini mana kai sa. I have not gotten a father whose agreeableness is like you. 


10a La bolana ma, Please save me, 


10c In zae an dembe. I have chosen a boxer. 


IN TOWWANI IN TOWWANI SA 

1a In towwani in towwani sa? Should I praise him, should I not praise him? 

SHOULD I PRAISE HIM, SHOULD I NOT PRAISE HIM? 

1b In kena lo? An wasmila, Who will I marry? The one with wasmila [wax ??mila], [Here and below reference is to types of cloth.] 

1c A ga goma dappani. They are in the market piled up. 


2b In kena lo? An taka bale, Who will I marry? The one with ballet shoes, 



3b In kena lo? An wasmila Who will I marry? The one with wasmila [wax ??mila], 



4b In kena lo? An shashagale, Who will I marry? The one with shashagale, 



5b In kena lo? An mai berewa, Who will I marry? The one with mai berewa [owner of the gazelle], 

5c A ga goma dappani. They are in the market piled up.



6b In kena lo? An gauraka, Who will I marry? The one with a crowned crane, 



7b In kena lo? An pesledi, Who will I marry? The one with pesledi [first lady], 






9b In kena lo? An shashagale, Who will I marry? The one with shashagale, 



10b In kena lo? An lesmila, Who will I marry? The one with lesmila [lace ??mila], 






12b In kena lo? An taka bale, Who will I marry? The one with ballet shoes, 



13b In kena lo? An mai berewa, Who will I marry? The one with mai berewa [owner of the gazelle], 

13c A ga goma dappani. They are in the market piled up.






15b In kena lo? An batik, Who will I marry? The one with batik, 



16b In kena lo? An pesledi, Who will I marry? The one with pesledi [first lady], 






18b In kena lo? An gauraka, Who will I marry? The one with a crowned crane, 


BAYA DA JIJA 

1a Alo nanaye, Baya, Alo nanaye, [A slave.] 

1b Da-Jija alo nanaye Baya Da-Jija. Da-Jija alo nanaye, [Slave Da-Jija] 

2a Kare zar moi, Baya, Sugar cane one joint, 

2b Ai le ga kori moi andi, Baya Da-Jija. Even in the Moi’s farm there is some, 

3a Lekkite de lekkite de, Baya, Sorghum dai sorghum dai, 

3b Da-Jija ino lale ma, Baya Da-Jija. Da-Jija welcome me, 

SLAVE SISTER DIJA


4a Alo nanaye, Baya, Alo nanaye, 

4b Da-Jija alo nanaye, Baya Da-Jija. Da-Jija alo nanaye, 

5a Kare zar moi, Baya, One joint of sweet sorghum, 


6a Kare zar moi, Baya, One joint of sweet sorghum, 


7a Lekkite de lekkite de, Baya, Sorghum dai sorghum dai, 

7b Da-Jija ino lale ma, Baya Da-Jija. Da-Jija welcome me, 

1a Lelo ga njoninni, 

1b Inan ga njonni sa. 

1c Njonni lala njonni kurmesi, 

1d Gee ga kuuwo. 

1ra Goggo bo bommu ye, 

1rb Le elen ye aushi ya Maliya, 

LELO GA NJONNINI 

1rc Le Nasara íyortudu bundiga, 

1rd In ladiriti. 

2a Goro godo ga Pikka, 

2b Kala boni gojjini sa ye, 

2c Na bo yakulu sa. 

2ra Goggo bo bommu ye, 

2rb Le elen ye aushi ya Maliya, 

Everyone has a twin, 

But I don’t have a twin. 

Twin of a spider, twin of a biting ant, 

Passing by with small ants. 

The road to the door of our house, 

Even if one brings the Red Sea, 

Even if a European sets up a gun, 

I’ll jump over it. 

There are many kolas in Pikka, 

But his father didn’t buy them for him, 

But it was not because of lack. 

The road to the door of our house, 

Even if one brings the Red Sea, 

EVERYONE HAS HIS TWIN

2rc Le Nasara íyortudu bundiga, 

2rd In ladiriti. 

GOMPO DUJI 


1a Bompo duji, Game of the owl, 

1b Bompo duji, Game of the owl, 

1c In kume ganga I hear a drum, 

1d Bai wayeno a ji ndako. Maybe my cleverness is coming. 

1ra Bompo duji, Game of the owl, 

1rb Bompo duji, Game of the owl, 

1rc In kume ganga I hear a drum, 

1rd Bai wayeno a ji ndako. Maybe my cleverness is coming. 

BOROM AIKI 

Even if a European sets up a gun, 

I’ll jump over it. 

GAME OF THE OWL 

ESCAPE HOLE OF THE SQUIRREL 

1 Borom aiki, Uyon jaji moi. Escape hole of the squirrel, Hole of the Moi’s porcupine. 

2 Uyon jaji, Uyon jaji moi. Hole of the porcupine, Hole of the Moi’s porcupine. 

3 Borom aiki, Uyon jaji moi. Escape hole of the squirrel, Hole of the Moi’s porcupine. 

4 Uyon jaji, Uyon jaji moi. Hole of the porcupine, Hole of the Moi’s porcupine.

ARU BO BOLE

You also want an ePaper? Increase the reach of your titles

Delete template?

Save as template?