The Chadic (Afroasiatic) language Hausa, spoken mainly in Nigeria and the Republic of Niger, has a series of ‘glottalic’ obstruents. This includes both ejectives ([k’], [s’] or [ts’]; orthographic κ,ts) and two other consonants which have often been described as ‘implosives’ and are represented by the IPA symbols for implosives in Hausa orthography (б,d). In addition, there is a ‘laryngealized’ palatal glide (orthographic ‘y). The description of orthographic б,das implosive has been called into question, however. Ladefoged, in his well-known work on the phonetics of West African languages (Ladefoged (1964: 16)), suggested that, while these sounds may on occasion show the ingressive air flow characteristic of implosives, their most consistent characteristic is a distinctive mode of vocal fold vibration (phonation type) known as creaky voice or laryngealization; thus, Hausa б anddshould be labelled ‘laryngealized stops’ rather than ‘implosives’. One implication of this change in descriptive label is that, at least from a phonetic point of view, б anddshould be grouped with ‘y.

We live in a world that is overrun with family problems. It is important to find out how family members perceive such problems culturally and how we perceive them in the modern sense. Through modern changes in this globalize world, the African traditional setting or ways of managing crisis cannot remain intact, but they are by no means extinct. In times of crisis they often come to surface or people revert to them in secret. The question is what are the coping strategies which families adopt while facing social problems which needed to be overcome? Scholars of the family know that traditional values in Africa are primarily not for the individual but for his family and community of which he is part. In other words there are no persons that are without a family. Members live in kinship adhering strictly to the norms and values of their family and the society at large. To be regarded in high esteem among Babur-Bura, one must share in the beliefs and participate in cultural practices such ceremonies, rituals, festivals of joy or suffering. For these reasons, one cannot afford to exist without the family/community. A person cannot detach him/ her self from the beliefs of his/her culture.

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