4. Findings and Discussion
The findings of this study, revealed the total of ten groups of euphemisms used in Haya speech community. The findings are arranged according to their classification in order to help the reader to understand the circumstances that guide Haya speakers to use euphemisms instead of the common word(s).
4.1. Euphemisms Connected with Physiological Disability
The findings of this study, reveal a total of two biological or physiological disabilities which can influence Haya speakers to use euphemisms when referring to people with such disabilities. For instance, a person with strabismus or a person with squint commonly in Haya is called owamarali. So, the person with such disability can be referred by using one of the following words: ruburulage, ow’amaleebage, ow’eliisholy’okuendeka. Therefore, in order to avoid embarrassment to people with such impairment, the given alternative words above can be used.
Additionally, embariga is a word used to refer to a person or people with rickets. Therefore, instead of saying ow’embariga/ow’ebitege an alternative word used as euphemism is rutambukage.
After reading the previous literature, this study did not find any study conducted in other languages, which shows that physiological disability can influence interlocutors to use euphemisms when referring to the person with such disability. So, this may be one of the new inputs among the researchers and linguists.
4.2. Euphemisms Connected with Cognitive Disability
The cognitive disability among the Haya, also was found to be used as one of the factors that influence Haya speakers to use euphemisms. The findings reveal that commonly, the person who born with cognitive disability is called
enderema/omulenga/empuge/endeeshe means a person with cerebral palsy. Therefore, in order to avoid the use of offensive word, the conversant Haya speakers may use one of the following as alternative words to refer to the person or people with such disability:
ataikwebaasa, aikuzoonga, ow’akamanywanyina, ow’akoruganda, and
owakamosho. This finding concurs with the view of Xue, H. et al.,
| [8] | Kel, Z., Wensheng, D. and Xue, H.(2023). A Pragmatic Analysis of the English Euphemism. Zhiyuan Department, Beijing Institute of Petrochemical Technology, Beijing, China. https://doi.org/10.23977/langl.2023.061608 |
[8]
who state that, in English the phrase like ‘
soft in the head” can be used to refer to “a mad man”, and “
a bit slow for his age” for “children of low intelligence”. Additionally, the study by Stollznow
| [18] | Stollznow, K. (2020). Ableist Language and the Euphemism Treadmill. Cambridge University Press. |
[18]
shows that cognitive disability can be used by language users to express people with such impairment. The findings of that study indicated that, phrases like
retarded and the abbreviation
retard labeled a person with an IQ of lower than 70 who had limited social and practical skills. Researcher says that,
“Retarded and the abbreviation retard became strong insults, especially when used to describe people with disabilities. In an effort to convey a more positive image. Today, these older terms are mostly considered to be ableist, and have been superseded by the preferred term disabled, while cognitive disability, developmental disability, processing disorders and learning difficulties are also considered to be appropriate by stakeholders”.
In the study conducted by Yusuf, M. A. (
| [19] | Yussuf, M. A. (2017). Kuchunguza Matumizi Ya Tafsida Katika Lahaja Ya Kipemba: Uchunguzi Wa Mazungumzo. Chuo Kikuu Huriacha Tanzania. |
[19]
, p. 29) shows that also Swahili speakers use euphemisms when referring to a person with cognitive disability. In that study, the researcher used words like
kizondo and
kilaza to mean a person with low IQ. This contention shows that cognitive disability is not only used in Haya community but also by other communities as one of the factors influencing interlocutors to use euphemisms when referring to a person or people with cognitive disability.
4.3. Euphemisms Connected with Improper Behaviour
Expressing improper behaviour among the Haya was also found to be considered as one of the circumstances influencing Haya to use euphemisms. Human being is a complicated creature. This is revealed through his/her behaviour. The findings of this study reveal 11 behaviours that can influence Haya language users to employ euphemisms when referring to a person who possesses one of unacceptable behaviours.
Obushuma/okwiiba are general terms used to mean theft. It is one of bad behaviours that sometimes need the speaker to use euphemisms when referring to a person or people with such kind of behaviour. Therefore, words like okwetoora, akakono, okuteera, okweha, okwaaka, okushwaikura and okwebaka can be used in place of the former ones. On the other hand, omushuma is a word used to mean thief. Euphemistically, one of the following words can be used to refer to a thief (omushuma): omwetoozi, ow’akakono, omuteezi, omwaaki, omunyagi and omushwaikuzi.
Additionally, embeiyi is a noun that refers to the person or people who tend to say lies/deceiving others. Consequently, that person can be named either munwaagura, kailangya, kanyandimi, kanyamashwa, or ngushu. These alternative words can be used in place of embeiyi which seems to attack the personal directly.
Endyamabanja is a noun that is used to refer to a person whose behaviour is lacking of honest especially in money issues. Mostly people who borrow money and do not pay back to the owner. So, words like nkurumbuzi, ndyomejanyi, nkyoozi and ndyaalya are used to replace the former one.
In additional of that, engobya is another word used to connote a hypocrite person or people. In order to save the person’s face, a hypocrite person or people can be either named as ruteerana, katemamaka, mukambuzi, katitiliza marobo, mainokatare mutima sisisi or tibendelana.
Eirogo is another improper behaviour among the Haya that influences speakers to use euphemisms when discussing a person who is believed to engage in sorcery/ superstition/witchcraft. Hence, a person who is believed to engage in such kind of behaviour commonly is referred to as omurogi. Thus, euphemistically Haya speaker(s) may use words omutunsi, omuarazi, and omupaapuzi to refer to one who is believed to involve in such kind of behaviour.
Another bad behaviour that influences Haya to use euphemism is obusiiyani. This is a Haya word that means adultery. Hence, ensiiyani is a noun used to refer to a person whose behaviour is engaging in extramarital sex. Therefore, words katahwabuto and enjanga are used as euphemisms of a word ensiiyani.
Entamiizi is a common word used to refer to a drunkard or alcoholic person. This is another bad behaviour that can influence Haya speakers to use euphemisms. Consequently, akaziizi means the small insect looks like domestic fly that tends to visit areas where traditional alcohol is made, can be used as euphemism to refer to a person or people with such kind of behaviour.
Moreover, omururu means greedy is one of the bad behaviour in Haya speech community. The findings found that, in order to refer to such kind of people euphemistically, words like akooyo, tindirwakange, and omuhaika can be used instead of the previous one.
Similarly, obumaraaya means prostitution is also one of forbidden behaviour among the Haya speech community. The word maraaya generally is used to refer to a prostitute and/or a person who shifts from one political party to another. Therefore, the word omusaabazi is used as a euphemism used to refer to a woman or girl who sells her body. Additionally, kyaabona is a word euphemistically, used to refer to either a woman or a girl whose behaviour is to serve men when need sex. Unlike maraaya that woman or girl is not money oriented is service oriented.
Furthermore, obunafu means laziness was found to be one of bad behaviours that can influence Haya speakers to use euphemisms. In order to soften words when referring to a person whose behaviour is laziness, words like okweganyiilira, okwetema, okwelemwa, and okwenaga can be used in place of obunafu which sounds stronger and insults people.
With relation to the previous studies, this study concurs with one done by Jewad H. G.
| [7] | Jewad H. G. (2024). An Analysis of Euphemism in the Selected Literary Texts. Department of English, University of Kerbala, College of Education for the Humanities, Kerbala, Iraq. https://doi.org/10.47191/ijsshr/v7-i09-53 , Impact factor- 7.876. |
[7]
. In that study the researcher quoted Macbeth in Act 1, Scene 3 who used the sentence “What, can the devil speak true?” In this scene, Banquo uses spin euphemism to express his skepticism about the witches' prophecies. By referring to the witches as the "devil". Therefore, by realizing that witchcraft is one of bad behaviour, the author decided to use the term ‘devil’ instead of ‘witch’ a term that may attack the person direct. So, the findings of this study and other studies conducted in other languages show that behaviour of a person can influence interlocutors to use euphemisms when referring to the person with a certain bad behaviour.
4.4. Euphemisms Connected with Tools and Instruments
The findings reveal that the famous instrument particularly in some African countries used by parents or the community to punish wrong doers is known as enkoni, ekishanju, orubooko means cane/stick. Thus, euphemistically words like omukuzanyana, banyiakara and kalerabaana can be used to reduce the pain or strong punishment because the speaker speaks in simple and moderate words.
In relation to the previous studies conducted by some researchers, this study did not find any study conducted which shows that instruments can be named euphemistically. So, this may be one of new input among the researchers and linguists.
4.5. Euphemisms Connected with Abstract/Intangible Things
The findings reveal that intangible things can also be referred by using euphemism in Haya speech community. This is shown through the word enjara means hunger.
Haya speakers can use word like mutatiina ba bilaatwa which sounds like a joke than the use of the former one.
In relation to the previous studies conducted by some researchers, this study did not find any study conducted which shows that abstract things can be named euphemistically. So, this may be one of new input among the researchers and linguists.
4.6. Euphemisms Connected with Death
Death is one of the sensitive topics to discuss. In several societies discussing death demands the use of tactic to deliver message to people. This is supported by Hänggi, P. and Diederich, C. F. (
| [4] | Hänggi, P. and Diederich, C. F. (2017). Accommodating Language: A Comparative Investigation of the Use of Euphemisms for Death and Dying in Obituaries in English and in German. University of Basel and St. Gallen University of Teacher Education. |
[4]
, p. 280) who state that:
“…the use of instantiated euphemisms is grounded in the language users’ pragmatic knowledge and competence. Specifically, an appropriate reference to the sensitive topic of death depends on speakers’ knowledge of the “sociocultural setting”, the implied knowledge of culture- specific values, tacit norms, “emotional or attitudinal stance[s]” as well as the appropriateness of linguistic choices in obituary discourse”.
Likewise, Haya speakers use euphemisms when referring to death. Orufu is a noun used to refer to death. Okufa is a verb means to die. So, instead of using the word okufa means to die, words like okutahya, okwiikya, okulugao can be used to mean someone has died. The findings show that a word okutahya is euphemism referring to an elderly person who has died. Also, okwiikya is euphemisms that both used when referring to a person lived in miserable life before his/her death, and also can be used to refer to an elderly person who has died.
Furthermore, the findings reveal that the words enyanga and ekaburi are used when referring to the cemetery. But, these words are not used by their common names instead words like amalaaro or ekituuro are used in place of the former one.
The findings reveal that in almost all societies in the world, people use euphemisms when discuss about death topics. This is shown through the study conducted by Rakhmatova, M. M.
| [17] | Rakhmatova, M. M. (n. d.). Euphemism as a Means of Communication. Bukhara State University. |
[17]
. In this study researcher used the sentence ‘
We no longer have’ to mean ‘dead, or deceased’. Swahili speakers also use euphemisms when discussing the topics about death. This is revealed in the study done by Mary, N. (
| [11] | Mary, N. (2013). Ulinganishi Wa Matumizi Ya Tasfida Za Muktadha Wa Nyumbani Katika Lugha Ya Kikamba Na Kiswahili. Chuo Kikuu Cha Nairobi. |
[11]
, p. 30) who provides two alternative words that can be used when someone wants to say ‘someone has died’. Sentences like
amepumzika and
ametuaga are used to mean ‘he/she has dead, or deceased’. Yussuf, M. A.
| [19] | Yussuf, M. A. (2017). Kuchunguza Matumizi Ya Tafsida Katika Lahaja Ya Kipemba: Uchunguzi Wa Mazungumzo. Chuo Kikuu Huriacha Tanzania. |
[19]
is of the view that there are some euphemisms used to refer to death as well as cemetery. Researcher provides a word like
faradhi which is a euphemism used in Swahili referring to death instead of saying
kifo which sounds stronger. The researcher adds that sentence like a
metangulia mbele ya haki is used to mean
amefariki means he/she has died. The word
mavani is used to mean graveyard instead of using common Swahili word
makaburini.
The study conducted by Hänggi, P. and Diederich, C. F. (
| [4] | Hänggi, P. and Diederich, C. F. (2017). Accommodating Language: A Comparative Investigation of the Use of Euphemisms for Death and Dying in Obituaries in English and in German. University of Basel and St. Gallen University of Teacher Education. |
[4]
, p. 285) indicates that no surprise that euphemistic expressions occur in obituaries. Death notices apparently constitute a major source for euphemistic references to mortality given that the tabooed topic of death inevitably underlies the communicative situation of death notices and thus stimulates the need for euphemisms. Abdessamad, L.
supports the view by stating that, the use of euphemisms arises from language taboos, with “death” being the taboo word since ancient times. It is customary for individuals to avoid discussions surrounding death and view it as the ultimate misfortune. As a result, substitutes for the word “death” are commonly utilized in communication. The study by Pitt, M. B. et al.
revealed that although death was a frequent topic during family meetings about critically ill infants, the word death was rarely spoken. In an analysis of 33 clinician-family meetings that took place in a neonatal, pediatric, or pediatric cardiac intensive care unit setting, among the 406 identified references to death, die, death, dying, or stillborn were used only 8% of the time.
4.7. Euphemisms Connected with Sexing and Sex Organs
The findings expose that politeness is needed when referring to issues related to sexing and sex organs. This is universal since in other languages like Swahili, sex organs and sexing are not mentioned by their real names, instead the euphemisms are used. So, when referring to a man’s sex organ (penis), in Haya the common word used is emboro. Since this word seems to be awkward to be used in public among the Haya speech community, the speaker(s) may use one of the following words; obushaija, ekyaataba and omuguma in place of the former one. Likewise, emana is the common word used to refer to a woman’s sex organ (vagina). So, words like obukazi, ekyaataba, kanyabwooya, and endanke are used in place of the former one. In addition to that, in Haya speech community there are some general words used as euphemisms which are used when referring to penis or vagina in general. Words like rugumisamaka, rugumisa makwatane, and enzarabantu can be used instead of mentioning the sex organ by its name.
Also okushweera is a term used both to mean sexing and marring. But, in this context okushweera means sexing. Thus, in order to avoid the use of word okushweera in public, words like okushaba can be used when expressing the act of sexing and okusiiyana when referring to people engaging in sexing with partner who is not belongs to him or her.
Also, the findings of this study reveal that in the context of marriage as one of the socio-cultural topics, need the use of euphemisms when are discussed. Okushweera for example, is also a word used to express the act of marring. But euphemistically the word okutahya is used as euphemism of marring. Note, in the context of marriage, the word okutahya means to marry while in the context of death, okutahya is used to refer to the death of an elderly person.
This finding relates to other study conducted by Yusuf, M. A. (
| [19] | Yussuf, M. A. (2017). Kuchunguza Matumizi Ya Tafsida Katika Lahaja Ya Kipemba: Uchunguzi Wa Mazungumzo. Chuo Kikuu Huriacha Tanzania. |
[19]
, p. 26). The study dealt with the analysis of the use of euphemisms in Pemba dialect. Pemba is one of Swahili dialects spoken in Zanzibar, East Africa. The findings indicated that, marriage among the Pemba plays a big role as one of factors that influence speakers to use euphemisms when discussing the topic related to it. Examples of euphemisms provided by author that relate to marriage in Swahili are
kuchukua jiko, kuasi ukapera, kujitwika and kuchukua mzigo all are used when referring to the act of marrying.
Using euphemisms when expressing sex organs among the Haya relates to other societies in Africa as well as in other countries away from Africa. This is revealed in the study by Rabab’ah, G., and Al-Qarni, A. M. (
| [15] | Rabab’ah, G., & Al-Qarni, A. M. (2012). Euphemism in Saudi Arabic and British English. Journal of Pragmatics, 44, 730–743. |
[15]
, p. 732) in their study about the comparison of euphemism strategies used in Saudi Arabic and English. According to their findings, in order to euphemize a tabooed word, a loan word is used. English, for example, borrowed the French ‘‘mot’’ to euphemize the female genital organ. This indicates that almost in all societies employ euphemisms when referring to issues related to sexing and sex organs. In African culture, also euphemisms are used when referring to sex and all issues related to sex and sexing.
The study by Khedir, A. A. (
| [9] | Khedir, A. A. (2018). Euphemism as a Communicative Tool: A Descriptive Study of Hijazi and Southern Region Dialects Spoken in Saudi Arabia. KSA: Umm Al-Qura University. https://doi.org/10.4236/ojml.2018.81001 Feb. 13, 2018. |
[9]
, p. 3) concurs with the findings of this study by presenting two Arabic terms that are used when referring two female sex organs. The first one is the word ħarθ which means “fertile land” or tilth which refers to the place where a man should have sex in “the vagina”, the second one is the word fa’to which means “come” which is used to refer to the act of sexual intercourse between a man and his wife.
In the study conducted by Mary, N. (
| [11] | Mary, N. (2013). Ulinganishi Wa Matumizi Ya Tasfida Za Muktadha Wa Nyumbani Katika Lugha Ya Kikamba Na Kiswahili. Chuo Kikuu Cha Nairobi. |
[11]
, p. 24), about comparative use of euphemisms in Kamba and Swahili languages, the researcher presents two Kamba words which are
Katũmbũlũ and mbaki which are used as euphemisms referring to woman’s sex organ (vagina), while words like
kijiti and
shoka in Swahili,
kijiti means stick and
shoka means an axe, are used euphemistically to refer to a man’s sex organ (penis) (p. 28). Likewise, Yusuf, M. A.
| [19] | Yussuf, M. A. (2017). Kuchunguza Matumizi Ya Tafsida Katika Lahaja Ya Kipemba: Uchunguzi Wa Mazungumzo. Chuo Kikuu Huriacha Tanzania. |
[19]
, p. 26) supports that sex organs in Swahili can be referred by using euphemism. Researcher provides the phrase like
kigozi manyonya to mean vagina and
mtaimbo to mean penis.
Jackova, M. (
| [5] | Jačková, M. (2010). Euphemisms in Today´s English. Tomas Bata University in Zlin. |
[5]
, p. 21) states that taboo words concerning sex are often used for swearing or abusing because of their dysphemistic nature.
Generally, expressing sex organs, sexing and all issues related to marriage, need the use of euphemisms in order to conform with the norms of the given society.
4.8. Euphemisms Connected with Food and Drinks
Eating and drinking as one of human needs were found to be one of topics need the use of euphemisms when are discussed. Every food and drink has got its common name, but some people tend to substitute by using other names depending on the given context or their reasons. A good example in Haya is empunu. This word is used to mean pig. Its carcass commonly is known as enyamay’empunu means pork. So, in order to hide or to speak in secret especially Muslims and other people who are prohibited by their religion to take it, may use words like kyerunga or binwaanwa to refer to pork.
Additionally, sometimes Haya speakers tend to hide or speak in euphemisms when referring to some drinks, especially those which are locally made and prohibited by laws especially in Tanzania, or in a certain religion. Words like kaliinya, akarandalugo, akabazik’otulo, omuzinga, akato etc. are used by Haya speakers to refer to traditional drink konyagi which is locally made and sold in cheap price. The reason of using these alternatives is that, the United Republic of Tanzania, and some religions prohibit the use of such kind of drink/alcohol. So, the consumers do not refer to it by its name, instead they use one of the given words to hide its identity.
Amaatanaama is a phrase used to refer to the alcohol in general. The word kwaata means to break or to expose and the word naama means secret. So, when someone consumes alcohol, exposes out his or her secrets in the public. That is why alcohol is referred to as amaatanaama means a thing that makes people to expose their secrets to the public after taking them.
Through the previous written literature, the researcher did not achieve to find any study conducted which shows that in a certain speech community people can use euphemisms when referring to some food and drinks. Undoubtedly, this study would provide new input in terms of euphemism use among the societies.
4.9. Euphemisms Connected with Body Functions
The waste products produced from the body of human being or other creatures were found to be one of the topics that need the use of euphemisms when are discussed in public. Obviously men differ from women in terms of their biological/physiological aspects. The findings reveal that
okuzira is a common word used to mean menstruation period. Hence, when referring to a girl who gets her first menstruation, euphemistically words like
kuendek’omugongo, kukula, and
kwat’obwaato are used in place of the former one, since it sounds obdurate when is used in public. This finding relates to other studies conducted by different researchers. The study by Mary, N.
| [11] | Mary, N. (2013). Ulinganishi Wa Matumizi Ya Tasfida Za Muktadha Wa Nyumbani Katika Lugha Ya Kikamba Na Kiswahili. Chuo Kikuu Cha Nairobi. |
[11]
and Yusuf, M. A.
| [19] | Yussuf, M. A. (2017). Kuchunguza Matumizi Ya Tafsida Katika Lahaja Ya Kipemba: Uchunguzi Wa Mazungumzo. Chuo Kikuu Huriacha Tanzania. |
[19]
, show that people use euphemisms when talking about menstruation period. This is revealed in the study of Mary, N.
| [11] | Mary, N. (2013). Ulinganishi Wa Matumizi Ya Tasfida Za Muktadha Wa Nyumbani Katika Lugha Ya Kikamba Na Kiswahili. Chuo Kikuu Cha Nairobi. |
[11]
about the use of euphemisms among the Kamba language in Kenya East Africa. The researcher presents Kamba word
matũkũ make as euphemism used to refer to menstruation period in Kamba language. Likewise, Yusuf, M. A. (
| [19] | Yussuf, M. A. (2017). Kuchunguza Matumizi Ya Tafsida Katika Lahaja Ya Kipemba: Uchunguzi Wa Mazungumzo. Chuo Kikuu Huriacha Tanzania. |
[19]
, p. 27) provided Swahili sentence
ana wageni which means she is in menstruation period. The same applies in Arabic language. People especially women use euphemisms to talk about menstruation period. This fact is revealed by Khedir, A. A. (
| [9] | Khedir, A. A. (2018). Euphemism as a Communicative Tool: A Descriptive Study of Hijazi and Southern Region Dialects Spoken in Saudi Arabia. KSA: Umm Al-Qura University. https://doi.org/10.4236/ojml.2018.81001 Feb. 13, 2018. |
[9]
, p. 4) who said that “female speakers tend to use
xalaħalemah [aunt Halemah],
dawrah [turn], and
isharahħamra [red sign] to refer to “menstruation”.
In addition,
obwegimbe is a euphemism word used to refer to a woman who bleeds after delivering (postpartum bleeding). Haya speakers use that word in order to serve someone’s face. This finding also relates to ones found in Yusuf’s study. The word
ujusi is a Swahili word euphemistically used to refer to a woman who bleeds after delivering (Yusuf, M. A.
| [19] | Yussuf, M. A. (2017). Kuchunguza Matumizi Ya Tafsida Katika Lahaja Ya Kipemba: Uchunguzi Wa Mazungumzo. Chuo Kikuu Huriacha Tanzania. |
[19]
, p. 27).
Furthermore, omukojo is a word used to mean urine. Euphemistically that word is known as enkali. Likewise, the act of urinating commonly is called okukojora/ okunyaara, but in order to conform with the given norms guiding Haya language, those words are not mostly spoken in public instead words like, okwekoboora, kusheshekara, kweyamba, kweebera, kujun’omunyaruganda are used to reduce the awkwardness of the former ones when are used in public.
Amazi is a word used to mean human feces or stool. The findings reveal that Haya do not mention that word by its name, instead words like amanyeebwa or omwejuno are used. Words like amanyeebwa and omwejuno are used to refer to human feces or stool. Amasokorindo is used to refer to the dung produced by birds like hen and chicken. Obusha is used to refer to dung produced by cattle whereas, amaniini is used to refer to dung produced by sheep and goat. The use of these alternative words when referring to amazi reduces the negative mental picture that can appeals to the hearer’s sense.
Okunyia is a common word used when someone expresses the act of removing human feces/stool from the body. But the civilized and the person who conforms with the norms of Haya language, when is in that need can use words like okwejuna, okweebera and okweyamba as euphemism instead of the former one which sounds badly when it is used in public.
In additional to the waste products produced by human beings, animals and birds, the findings reveal that euphemisms are used when someone referring to a place where he/she wants to reserve those waste products. For example, word like ekyoroni is a common word used to mean toilet. But, euphemistically when someone wants to urinate or to remove feces from the body, can use words like akeekubo/obweekubo to mean the toilet. Additionally, ekibungo is a word used to refer to the place where feces produced by a child is kept. Haya speakers do not refer that place as ekyooroni instead ekibungo is used.
In some extent, these findings relate to some studies conducted by Mary, N.
| [11] | Mary, N. (2013). Ulinganishi Wa Matumizi Ya Tasfida Za Muktadha Wa Nyumbani Katika Lugha Ya Kikamba Na Kiswahili. Chuo Kikuu Cha Nairobi. |
[11]
, Rakhmatova, M. M.
| [17] | Rakhmatova, M. M. (n. d.). Euphemism as a Means of Communication. Bukhara State University. |
[17]
, Yusuf, M. A.
| [19] | Yussuf, M. A. (2017). Kuchunguza Matumizi Ya Tafsida Katika Lahaja Ya Kipemba: Uchunguzi Wa Mazungumzo. Chuo Kikuu Huriacha Tanzania. |
[19]
and Xue, H. et al.,
| [8] | Kel, Z., Wensheng, D. and Xue, H.(2023). A Pragmatic Analysis of the English Euphemism. Zhiyuan Department, Beijing Institute of Petrochemical Technology, Beijing, China. https://doi.org/10.23977/langl.2023.061608 |
[8]
. Xue, H. et al.,
| [8] | Kel, Z., Wensheng, D. and Xue, H.(2023). A Pragmatic Analysis of the English Euphemism. Zhiyuan Department, Beijing Institute of Petrochemical Technology, Beijing, China. https://doi.org/10.23977/langl.2023.061608 |
[8]
state that, in English for example, when it comes to some physiological needs, people will use a variety of euphemisms to express, such as “pee” for “
piss” and “
BM” for “bowel movement”. Furthermore, Rakhmatova, M. M.
| [17] | Rakhmatova, M. M. (n. d.). Euphemism as a Means of Communication. Bukhara State University. |
[17]
states that in English for example, sentences like ‘
use the powder rооm and
visit а rооm for little girls or boys’ can be used by a person when s/he wants to go to toilet.
Kwenda msalani is a Swahili sentence which found in Mary’s study which means
to go to the toilet (Mary, N.
| [11] | Mary, N. (2013). Ulinganishi Wa Matumizi Ya Tasfida Za Muktadha Wa Nyumbani Katika Lugha Ya Kikamba Na Kiswahili. Chuo Kikuu Cha Nairobi. |
[11]
, p. 27). Likewise, the word
msalani also used in the study by Yusuf, M. A. (
| [19] | Yussuf, M. A. (2017). Kuchunguza Matumizi Ya Tafsida Katika Lahaja Ya Kipemba: Uchunguzi Wa Mazungumzo. Chuo Kikuu Huriacha Tanzania. |
[19]
, p. 28) which means toilet. On the other hand, these findings in some extent differ from the previous studies conducted by Mary, N.
| [11] | Mary, N. (2013). Ulinganishi Wa Matumizi Ya Tasfida Za Muktadha Wa Nyumbani Katika Lugha Ya Kikamba Na Kiswahili. Chuo Kikuu Cha Nairobi. |
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, Yusuf, M. A.
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. In these studies, no any researcher indicated that euphemisms can be used when expressing dung produced by animals as well as birds. The findings of this study possibly have provided new knowledge in the existing literature.
This contention shows that, using of euphemisms when talking about waste products produced by human being, animals, birds and the places where are kept it is not only used in Haya community but also by other communities in the World as shown in this discussion.
4.10. Euphemisms Connected with Beliefs
The findings found that in Haya speech community, there are some people who are still preserving their traditional beliefs. For instance, there are some clans enganda which respect animals like dogs, cattle, rats and leopards that are connected to their ancestors. Thus, when referring to them do not use common names, instead they use euphemisms in order to show the respects to those animals which stand for their ancestors. For example, embwa is a common word used to refer to a dog. But the clan that believes dogs are connected to their ancestors, do not use the common name, instead the word omusimba is used as euphemism referring to embwa. Likewise, empisi is a word used to refer to a leopard. So, the word omutundu is used as euphemism of the former one.
The findings also reveal that embeba is a common word used to mean rat. Instead, omukurwa is used as euphemism referring to embeba (rat). Equally, enkende is a common word in Haya which is used to refer to monkey. In its place, omuhyango is used as euphemism of the former one. The motive behind using euphemisms when referring to these animals is that, African societies including Haya speech community still appreciating their traditions and ancestors. So, they believe that mentioning the names of these creatures by their names is to abuse their descendants and culture.
Apart from using euphemisms when referring to animals, the findings reveal that other creatures can be named by using euphemisms. For example, the word ekinyira is a Haya common word used to mean snail. But in order to show the respect to ancestors, some clans like Abaiyuzi tend to use the word omwiyuzi as euphemism of the term ekinyira.
The findings of this study also reveal that euphemisms are also used when dealing with business issues. In Haya, business men or women and their customers tend to use euphemisms when selling and buying products. The word omwoonyu for example, is a commonly used to mean salt. This term is used by sellers and buyers during the day time. But at night the word omushenye/omushenyi is used in place of omwoonyu. The word omushenye/omushenyi in Haya means sand. It is used as euphemism of the former word because some business dealers believe that using the common name omwoonyu at night can distract the progress of their business.
In connection to the previous literature, there is no any study conducted by other researcher showing that beliefs can be the one of topics that need the use of euphemisms when discussing them. Therefore, this may be one of the new findings found in this study.
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