Taskar Gidan Dabino

ZIYARA ITALIYA DA FARANSA: NA JE KALLO NA ZAMA ABIN KALLO

2010-06-15T13:34:00.002+01:00

Sashen kula da ilmi na hukamar da ke kula da kasashe masu amfani da harsunan faransanci, wato OIF da ke kasar Faransa, wanda Waziri Amadu dan kasar Nijar yake jagoranta su ne suka shirya wannan tafiya.

A kashin farko na wannan tafiya, wasu kamfanonin wallafa guda biyar ne suka fara zuwa kasar Italy da Faransa daga kasar Nijar da kuma Afrika ta tsakaya, kwanaki biyar su ma a suka yi a tsakanin Faransa da Italiya.

Bayan sun koma kasashensu ne mu kuma muka je wannan ziyara, a wannan karon shugabannin kamfanoni wallafa littattafai uku ne suka je wannan ziyara, wato Dan bourgami Magaouata, shugaban kamfanin Danbourgami (Niger)da Issouf Oumarou Alzumma shugaban kamfani Alpha (Niger) sai kuma Ado Ahmad Gidan Dabino shugaban kamfanin International Nigeria Ltd. (NIGERIA).

Mutum biyu da suka taho daga Nijar sun riga ni zuwa da kwana biyu, ni na bar Nijeriya ranar Lahadi 8 ga watan 11 da dare misalin karfe goma sha daya in da muka wayi gari a birnin Paris wajen karfe shida muka sauka, wato mun yi kamar awa shida muna tafiya kenan.

Daga nan muka shiga layin da jami’an tsaro za su duba passport dinmu. A nan na ga abin mamaki da ban haushi wato fasfot din Nijeriya ba a daraja shi a kasashen duniya, domin ni kadai na ga an dade ana duba fasfot dina sannan aka nemi in nuna takardar gayyata da aka ba ni ta zuwa wannan ziyara a kasar Italiya kafin a buga min hatimi a kan fasfot dina, abin ya ba ni mamki har na shiga tambayar kaina da kaina, shin ta yaya shi wannan jami’in tsaro zai ce in kawo takardar gayyata ta ya gani, bayan ga biza a ba ni ta kasar Italiya, shin ofishin jakadanci Italiya zai ba ni biza ne ba tare da na cika sharudan da suka tanada ba? Wannan abu ya ba ni takaici kwarai da gaske, don ganin babu wanda aka yi wa wannan abu sai ni kadai dan Nijeriya. Amma babu yadda zan yi don na san wasu daga cikin ‘yan Nijeriyar ne suka zubar mana da kima da martabar da muke da ita a da, na san lokacin da in dan Nijeriya zai tafi Ingila ba ya bukatar biza sai in ya je filin jirgin saman London a nan za a buga masa hatimi ya shiga, kamar yadda in mutum zai shiga kasar Nijar yana da fasfot ake yi masa.

Haka dai muka wuce muka je wajen jiran wani jirgin da zai dauke mu zuwa kasar Italiya, Mun yi jira na wajen awa daya sannan muka sake shiga wani jirgin muka nufi Italiya. Nan kuma a cikin jirgin ni kadai ne bakar fata, duk jajaye ne daga Turawa sai mutanen kasar Sin da Indiyawa da Italiyawa da dai sauransu.

Bayan kamar awa biyu muna tafiya sannan muka sauka a kasar Italiya. A nan ban gamu da wata matsala ta duba fasfot ko wani abu ba, illa kawai jinkirin daukar babbar jakata da aka dan samu, don na fi minti talatin ban ga jakar ta iso daga ramin da ake turo kayan ba.

Tun lokacin da muka sauka daga jirgi na kira wayar shugaban tafiyar, wato Waziri Amadu, ya amsa min da cewa shi ma yanzu ya sauka, don haka yana nan yana jira na a wajen fita, na shaida masa ni kuma ina so in dauki kayana tukunna.

Da na ga kayan sai na sake kiransa na ce ga ni nan fitowa ina za mu hadu? Ya shaida min. Muka hadu muka hau tasi muka nufi masaukinmu. Tsakanin masaukin da filin jirgi ya kai nisan kilomita ashirin.

Bayan mun isa masauki ba mu fi minti goma sha biyar ba sai direban kamfanin da muka zo don ziyararsu wato Arti Grafiche ya zo ya dauke mu don ya kai mu kamfanin, domin su abokan tafiyar tamu da suka zo daga Nijar suna can kamfanin. A kan hanya ne direban yake shaida mana ai ya je filin jirgi don ya dauko mu ya kasa samun mu.

Bayan wasu ‘yan mintina muka isa kamfani Arti Grafiche da ke unguwar masana’antu ta Pomezia, muka iske Magawata Danbourgami da Umar Alzumma, daga nan muka ci gaba da tattaunawa game da abin da ya kawo mu, wato kulla huldar yin aiki tare a bangaren wallafa littattafai, a nan dai muka wuni a kamfanin, sai da yamma bayan karfe biyar sannan jami’ar kasuwanci ta wannan kamfani wato Ms Nelly ta dauke mu mu hudu ta kai masauki.

Washegari muka sake komawa kamfanin don ci gaba da tattauna batutuwan ayyukan wannan kamfani na wallafa littattafai. Abubuwan da muka tattauna shi ne batun farashi da kuma yadda in an buga littattafan za a debu su a jirgin ruwa ko na sama da kum sauran wasu batutuwa da suka shafi kulla hulladar aiki tare da su da mu da muka zo daga Afrika ta yamma.

Da lokacin cin abincin rana ya yi muka koma masaukinmu tare da manajar kasuwanci Ms Nelly. Daga baya kuma mutane biyu daga cikin manajojin kamfanin suka zo don mu ci abincin rana tare das u, wato Mr. Poulo da Mr Luciano. Gaskiya an baje kolin abinci amma kash! Irin wanda zan iya ci kadan ne a ciki, wato kamar biredi da kifi sai kuma nama, amma sauran sun gagare ni. Haka dai aka yi wannan cin abinci aka gama, amma in na kalli wani abincin sai in ji zuciyata na tashi saboda kwamacalar da aka hada a cikinsa. Lallai abincin wani ba na wani ba.

Bayan an gama muka sake dawowa kamfanin don mu ga injinan da ake buga littattafai na zamani. Mun dade a cikin wannan bangare na buga littattafai kuma mun ga injinan da ba mu taba gani ba sai dai a cikin mujallu ko a finafinai na Turai. A nan muka ga wani inji mai saurin buga littafi, wanda kafin awa guda zai buga madaidaicin littafi guda 10,000. Lallai aiki ga mai kare ka.

A rayuwar duk wani mai harkar buga littafi ya ga ya mallaki mada’a, haka shi kuma dan jarida ya ga ya kafa kamfanin mujalla ko jarida, mai harkar yada labarai na rediyo kuma ya ga ya kafa gidan rediyo ko talbijin. Haka dai muka fito muna ta addu’ar Allah ya gwada mana lokacin da za mu mallaki ire-iren wadannan kayan aiki na dab’in littattafai. Da yamma bayan karfe biyar aka dawo da mu masauki.

A wannan rana da dare ya yi muka tafi wani gidan cin abinci, ga katon littafi an kawo don mu zabi abincin da za mu ci amma da Italiyanci aka rubuta kuma Italiyanci suka iya sai Faransanci da Turanci dan kadan wanda ba a rasa ba. Ni dai na ce ina son a kawo min shinkafa da kifi, da yake yarinyar mai kawo abincin ta fi fahimtar Faransanci sai aka shiga yi min tafinta, wato fassara daga Hausa zuwa Faransanci ana gaya mata abubuwan da nake so, mai yi min tafinta ya gaya wa yarinyar irin abin da nake so na ci da kuma da sha.

Assha! An kuma mace ta haifi mace. Bayan mun yi zama fiye da minti talatin muna jiran abincin, tun da dama a lokacin da ka fadi abin da za a kawo maka sannan ake dafawa. Can aka kawo abinci, na kalli shinkafar da na ce a kawo min na kau da kai, don abubuwan da na ga an zubu a ciki, an yi dafa duka da su, wato kaguwa da dodon kudi da wasu abubuwa masu kafafu kamar gizogizo su ne aka yi wannan dafa dukar shinkafa da su. Nan fa na kama fada, cewa a gaya mata a garinsu haka ne shikafa da kifi, ai duk duniya kifa guda daya ne, ba kaguwa ko dodon kudi ne ba. Wani abin haushi dodon kodin har da kwanson sa (kokonsa) aka zubu shi turmis.

Mai yi min tafinta ya ce, ta koma ta kawo kifi da dankalin Turawa. Kuma abincin ga tsadar tsiya, kowane filet daya ya fi Naira dubu uku a kudin Nijeriya, ga shi kuma dan kadan, (ita dai wannan dafadukar da ba za ta ciyu a gare ni ba). Nan dai shugaban tafiyar tamu wato Waziri Amadou da yake mai barkwanci ne, sai ya ce, ‘Ai kuwa Malam Ado ya kamata ka ci ka ji ka ga sai ka rubuta a rubutun ka nan gaba ko?’ Na ce, ‘Ai in na ci wannan abubuwan ban san yadda za mu kare da su ba, maganin kada a ji kada a fara, don haka ba zan fara ba.

Washegari kuma muka tafi yawon ganin gari, inda direban kamfanin Arti Grafiche mai suna Alkabeer, wani dan kasar Marocco ya dauke mu ya nufi birnin Roma don mu ga toshon birnin Roma da kuma fadar Fafaroma da ke Batikan.

Nisan birnin Roma daga Pomezia wato inda muka sauka ya kai kilomita ashirin da biya. Muna dosowa kofar shiga birnin Alkabeer ya ce wannan ita ce kofar shiga birnin Roma.

Haka dai muka yi ta ganin gine-gine tsofaffi wadanda suka yi shekaru dubunnai kamar yadda ake shaida mana. A nan muka ga ginin da maza ke gwada karfi, wato fadar Siza na Roma, wato wajen da aka yi fim din nan na Giladiyeto.

Daga nan bayan mun gama da wadannan wuraren sai muka nufi fadar Batikan. Muna zuwa muka dinga ganin mutane masu kai ziyara don kallo, wato irin mu da kuma masu zuwa don yin ibada. Kofar shiga wajen ibadar akwai jami’an tsaro da motocinsu suna kai komo don tabbatar da wani abu bai faru ba. Tsofaffi da ba za su iya tafiya ba ana tura su a kan keken guragu, ga kuma masu cin kasuwa nan a wajen harabar suna ta karakaina.

Wani abin dariya da aka yi, mu muna daukar hotuna tare da abokan tafiyar mu, ni kuma baki suna dauka ta hoto, na kati da bidiyo, saboda doguwar riga ta shadda da hula da na sanya. Wasu ma zuwa suke yi su ce don Allah muna so mu dauki hoto da kai, wani ya zo shi kadai wani ya zo da matarsa wani saurayi da budurwa ne suke zuwa.

Nan fa shugaban tafiyar tamu, da yake mutum ne mai barkwanci, Waziri Amadou sai ya ce “To kai Malam Ado ka zama wani gidan tarihi ko gidan zoo, ko kuma gidan kallo ga shi sai baki ne suke ta daukar ka hotuna, to ko kudi za mu sanya ne duk mai son daukar hotonka sai ya biya?” Sai na yi dariya na ce masa “Ka ga kuwa da mun tara kudi, ko da Euro biyar muka ce duk mutum daya zai biya, daga nan zuwa yamma ai da mun tara kudi da yawa” Muka yi dariya mu duka. Na ce “To Danbourgami Magaouata kai za ka zama mai amsar kudi ko?”

Muna cikin wannan magana sai ga wata mata da miji su ma sun zo sun ce “Don Allah za mu dauki hoto da kai” Na ce “To ba komai ku dauka”. Na tsaya matar ta zo ta tsaya kusa da ni mijin ya dauke ta” Sai ni ma na ce “To bari in bayar da kyamarata a dauke mu”. Ta tsaya aka dauke mu tare, suka yi godiya suka tafi, suna fara’a da dariya. A karshe sun ce min daga Barazil suka zo, ni kuma fa, na ce daga Kano, arewacin Nijeriya.

Da muka gama muka dawo, a kan hanyarmu ta komawa masauki dorebanmu Alkabeer ya ce zai kai mu wajen cin abinci na Halal, wato na musulmi. Haka aka yi kuwa. A nan ne na san na ci abinci sosai saboda na sami irin abincin da zuciyata ta yi na’am da shi.
Washegari ranar 12 ga wata muka dawo birnin Paris, in da za mu yi kwana biyu kafin kowa ya koma kasarsa.

Mutanen Nijar jirgin su ya riga namu tashi, bayan karfe bakwai na safe suka taso, ni kuma sai bayan karfe goma sha daya na taso, kuma tafiyar awa biyu ce tsakanin Italiya da Paris, kuma da yake an sami jinkirin jirgi sai bayan sha biyu muka tashi, don haka ba mu iso Paris ba sai bayan karfe biyu na rana. Nan ma a wajen jiran kayana sai da mutane hudu mace biyu namiji biyu suka zo don neman su dauki hoto da ni, wannan karon mutanen Jafan da Cana ne suka zo.

A Paris kuma abin da ya faru gare ni shi ne, na ci wani abinci da ya sa ni atini na wuni a daki, na kasa fita ko’ina sai dai zaman otel, sai da abokan tafiyata suka sayo min magana na sha, sannan na samu ‘yar sa’ida.

Sai washegari ne muka sami damar fita muka zaga gari muka je wajen dugon karfen nan da ake kira Tawa Elfe. Sannan kuma muka je ofishin hukamar da ta shirya wannan tafiya wato OIF, inda muka mika musu rahoton wannan tafiya da muka yi da kuma irin matsayar da muka cim ma da su wadannan kamfani na Arti Grafiche don su ajiye a ma’adanar su ta hukamar OIF.

Wannan tafiya dai ta ba mu wata dama da muka hada huldar yin aiki da wannan kamfani na wallafa kuma mun karu da ilmi mai yawa a wadannan kasashe biyu, sannan kuma a cikin rubutun da nake na littafina na tafiye-tafiye mai suna GANI DA IDO… na dada samun abubuwan da zan sanya a cikinsa kamar yadda na samu a bara lokacin da na je kasar Jamus.

Fatanmu dai Allah ya sa wannan ilmi da muka samu ya zama ya amfanar da jama’armu marubuta da mawallafa da kuma sauran jama’a masu karatu.

TAFIYA MABUDIN ILMI: Balaguron Kwanaki 26 a Kasar Birtaniya

2010-03-30T15:46:00.018+01:00

Masu iya magana suna cewa, tafiya sannu-sannu kwana nesa, wannan haka yake, ga shi har na yi kwanaki ashirin da shida a kasar Birtaniya, a kan tafiyata don rubutun littafin GANI DA IDO...da kuma nuna fim din SANDAR KIWO.

Filin jirgin saman Amsterdam da Heathrow
Lokacin da muka sauka a filin jirgin saman Amsterdam inda za mu sauka mu hau wani jirgin da zai karasa da mu London, ba mu jima ba muka sauya jirgi muka tashi zuwa filin jirgin Heathrow na London, misalin karfe 7. 40 muka fito muka nufi wajen jami’an kula da shige da fice, aka fara duba fasfot dinmu, sai da suka tambaye ni me na zo yi nan London, na shaida musu ni marubuci ne kuma na zo ne a kan rubutun littafi da nake yi a kan tafiye-tafiye a Afrika da turai, aka kuma nemi a ga tikitina na komawa da kuma kwanakin da zan yi, duk na nuna su, sannan na wuce.

Da na fito wajen da masu zuwa tarbar baki suke, sai na tsaya don in ga wadda ta zo tarba ta wato Katrin Schulze, wata Bajamishiya da take karatun digiri na uku, wato tana neman takardar shaidar dakta a fannin zane-zane. Bayan wasu ‘yan mintina sai ga ta nan ta karaso inda nake, don lokacin da na fito ita kuma tana wani bangaren.

Daga nan muka nufi wajen shiga jirgin kasan karkashin kasa don isa gida. Mun kai minti arba’in muna tafiya kafin mu isa gidan, don gidan yana arewacin London. Gidan yana lamba 46 Park Road, Turnpike Lane, London N15 3HR. Gidan dalibai ne a cikinsa su bakwai, mata uku mazu hudu, daliba daya mai suna Alina Demitron daga Balgeriya, sai Katrin Schulze daga Jamus dayar kuma Caroline dag Finland, su kuma mazan biyu Dr. Abdullahadi Bala Yahaya daga Kano- Nijeriya, da Dr. Isa Jibril jihar Neja-Nijeriya, akwai kuma Khairul Islam da kuma Reza dukkansu daga Bangaladash dukkansu suna karatun digiri na uku ne.

Bayan na dan huta ne muka nufi jami’ar SOAS, don in hadu da manyan shaihunnan malaman Hausa na wannan makaranta, kamar Farfesa Graham Furness da Philips Jigger da sauransu, sannan kuma in ga Dr. Lindiwe Dovey da ke sashen koyar da finafinan Afrika.

Ashe Filashin a nan London batsa ce?
Wani abin dariya da aka yi ranar farko da na sauka a birnin London wajen karfe uku na rana. Mun je na sayi sabon layin waya da zan dinga amfani da shi mai suna lyca sai na ce da wadda ta raka ni wato Katrin, bari in yi miki filashi ki ga lambar tawa, sai ta kece da dariya tana cewa, kai ka yi a hankali wannan kalmar ba mai dadi ce ba a nan garin. Sai na ce kamar yaya? Sai ta ce ai ina ka ce za ka yi filashin kamar ka ce bari in budi jikina ki gani ne.

Sai na ce wani irin jiki? Sai ta ce kamar ka yi tsirara ko kuma makamancin haka, a kan hanyar da mutane suke wucewa ko a cikin mota ko kuma ga wata mace, shi ake nufi da filashin. Na ce to, ai kuwa ba zan kara fadi ba har wani ya ji.

Da muka isa jami’a, mun hadu da mutane da yawa malamai da dalibai wadanda nake sa rai zan gani da kuma wadanda ma ban zata ba, cikinsu akwai Farfesa Ahmad Halliru Amfani na jami’ar Usmanu Danfodiyo, Sokoto, ya zo yin wasu na labintis harkoki na ilmi na tsawon wata uku, da wani malami daga jami’ar jihar Kano mai suna Ibrahim Abdullahi wanda yake karatun digiri na uku a fannin kididdigar lissafi, dukkanmu mun yi farin cikin haduwa da juna. A wannan rana aka sanar da ni akwai liyafar cin abinci ta maraba da wani Dr. Usman Ladan da ya zo daga jami’ar Ahmadu Bello ta Zariya, zai yi irin zaman da Farfesa Amfani zai yi na wata uku, za a yi liyafar ranar litinin 01/03/2010 da karfe 12.30 na rana.

Kowace rana mukan zo jami’ar SOAS sannan in kuma muna da tsarin fita ganin gari mu fita tare da Katrin, ko Farfesa Amfani don a nuna min gurare. Duk da yake ana yin ruwan sama jefi jefi, ga kuma sanyi, a haka dai muke fita mu zagaya don in an ce ba za a fita ba don ruwa, to kuwa ba za a yi komai ba kenan, don haka duk da ban saba ba a haka nake fita cikin ruwan.

Wasu daga cikin wuraren da muka ziyarta akwai
London Planetarium da Madame Tussaud da British Museum da Trafalgar Square da Natural History Museum da Buckingham Palace da Tottenham court Road da Oxford Street da Middlesex Street da Houses of Parliament da Tower Bridge da London Bridge da Brixton da Alexander palace da kuma Old Street.

Mun ziyarci Sashen Hausa na gidan rediyon BBC
Ranar 25/02/2010, wajen karfe uku na rana muka nufi gidan rediyon BBC ni da Farfesa Ahmad Halliru Amfani, inda aka yi hira da shi a kan harshen Hausa, kuma mun sami haduwa da wasu daga cikin ma’aikatansu kamar Sulaiman Ibrahim Katsina da Suwaiba Ahmad da Muhammad Jamil Yusha’u da Ahmad Abba Abdullahi da Mansur Liman da kuma Aminu Abdulkadir da kuma Jamila Tangaza shugaba sashen. Mun dade a gidan rediyon, har sai da aka yi sallar magariba sannan muka taho makaranta. A lokacin ne Sulaiman Ibrahim ya gayyace mu cin abinci gidansa da ke wajen garin London wato Forest Gate.

Da ranar ta zo muka je muka ci abinci a gidansa, muka yi sallar magariba da isha’i. Na lura da wani abu da ya birge ni sosai a gidan Sulaiman, wato batun addini, gaskiya bai yi sake zaman Turai ya sa ya manta da addini ba, haka nan iyalinsa, duk ya sanya su bisa turbar addini, sannan kuma suna yin Hausa sosai a cikin gidan, sabanin wasu da in sun fita suke mantawa da duk wadannan abubuwa, wato tarbiyya da al’ada da addini da kuma harshensu, don cikin ‘ya’yansa mata har da wadanda suka sauke Alkur’ani a nan birnin London. Abin dai sai son barka.

An nuna fin din Sandar Kiwo
A ranar Talata 2/03/2010 aka nuna fim din Sandar Kiwo ga dalibai da malaman sassa biyu wato masu koyon Hausa da kuma finafina Afrika, har ma da baki daga wajen makarantar. Cikin mutanen da suka halarci wannan wajen kallon fim sun hada da Farfesa Philips Jagger da Farfesa Ahmad Halliru Amfani da Farfesa Miry Las (sananne a fannin tarihi) da Dr. Lindiwe Dovey da Barau na Chedi wato Williams Barry Burgerss tsohon shugaban BBC, yanzu kuma malamiN Hausa a jami’ar SOAS da Dr. Chege Githiora mai koyar da harshen Swahili da Jamila Tangaza shugabar sashen Hausa na BBC da Jamilu Mustapha Chedi, Kano, wanda yake karatun digiri na biyu a kan wani sabon fanni a Nijeriya, mai suna ‘designing and ergonomics’ a jami’ar Coventry sai kuma Ibrahim Abdullahi, Kano da ke Jami’ar London yana yin digiri na uku a fannin kididdigar lissafi.

Kafin a fara nuna fim din sai da Farfesa Philips Jagger ya gabatar da ni da kuma gajeren bayanin abin da fim din ya kunsa, sannan ni kuma na karanta dan gajeren jawabin dalilin yin fim din da kuma abin da ake fata a yi in an gama kallon fim din, duka cikin harshen ingilishi aka yi jawaban.

Bayan an gama kallon fim din Sandar Kiwo na tsawon awa daya da minti talatin da shida sai aka bayar da dama in da masu son cewa wani abu wanda ya danganci gyara ko shawara ko kuma suka. Mutum na farko da ya yi magana shi ne Dr. Chege Githiora wanda ke koyar da harshen Swahili, ya ba da shawarar cewa ya kamata mu masu shirya finafinan Hausa mu dinga sanya fassara da harshen Swahili don ya samu karbuwa ga wasu sassa na duniya masu amfani da wannan harshe, kuma ya ce kofa a bude take gare mu a wajensa don gudanar da wannan aiki.

Jamila Tangaza wadda take shugabancin sashen Hausa na BBC London, cewa ta yi, an yi kokari wajen shirya wannan fim kuma ya kamata a kara wani kokarin wajen taba wasu fannoni na rayuwar Hausawa musamman na karkara.

Sauran abubuwan da mutane suka bayyana su ne, sun ji dadin ganin wannan fim kuma yana da ban tausayi sosai, ga shi kuma labarin ana gane shi da abubuwan da yake kunshi da shi, cikin sauki ba tare da sarkakkiya ba.
Na Ziyarci garin Oxford
Ranar Laraba 3/3/2010 ne na tafi garin Oxford don ganawa da wata mata mai suna Mary Jay, sakatariyar masu shirya gasar Noma Award for publishing in Africa, wadda ake bayar da fan dubu goma #10,000 (na Ingila), kimanin Naira miliyan biyu da rabi kenan kudin Nijeriya, ga wanda duk ya yi na daya. Tsakanin birnin London da garin Oxford tafiyar awa daya da minti arba’in 1.40 ce, a cikin irin doguwar motar nan mai hawa biyu. Kuma kudin motar fan 16 ne, kamar Naira dubu hudu kenan (4,000) kudin Nijeriya. Mun bar birnin London da misalin 11.19 na safe kuma mun isa Oxford bayan karfe daya na rana. Sai dai lokacin da muka yi da farko za mu hadu da ita sai ya zama tana da wani mitin a lokacikin don haka da na isa sai na kira ta, sai ta gaya min in dan yi hakuri ta gama mitin din.

Lokacin da nake zaman jiran ta ne na shiga kantin sayar da kayan shaye-shaye da ciye-ciye da ke Gloucester Green bus station, na ce a ba ni shayi da madara da ‘meat-pea’ wato fanke a hausa ke nan. An ba ni shayi da madara da wani dan karamin fanke, na tambaya nawa kudin, aka ce fan uku da wasu ‘yan sulalla, kudin Nijeriya kusan N1000 kamar Naira dari takwas kenan, na biya, na zo na zauna ina sha ina ganin gari. Na kalli fanke da shayin nan, na ce Allah daya gari bamban, shayi da madara da dan wannan fanken su ne a kan wannan kudin, da a garinmu ne na sayi shayin wannan kudin Naira dari takwas ai da an ga ire-iren hadin da ke cikin sa, kuma komai da komai sai ka gani a tare da shayin. Na yi dariya na ce haka dai kasashen Turai suke da tsadar rayuwa, amma babu kamar Ingila. Don a tafiye-tafiyen da na yi zuwa Italiya da Faransa da Jamus ba su kai tsadar nan ba.

Da na gama ne na tashi na shiga wata ‘yar kasuwa da aka baje kolin kayan abinci da sauran kayan bukatun yau da kullum har da kayan sawa. Bayan na gama da kasuwar sai na kara yin gaba na biyo layi ina ganin yadda garin Oxford yake. Ban jima ban a koma, wajen wannan kantin daman an muka yi za mu hadu.

Ban jima da komawa wannan kantin ba na ji ta kira ni tana tambayar ina ina, na shaida mata. Ba a yi minti biyar ba kuwa ta iso wajen da nake. Ta yi min tayin shan shayi ko kofi, na ce ai na sha shayi yanzu, don haka muka je ta kabo shayi ta zo muka zauna, muka fara tattauna abubuwan da suka kawo ni, sannan ta tambaye ni me na zo yi London, na shaida mata na taho ne a bisa dalilin rubutun wani littafi da nake yi mai suna Gani Da Ido…, da kuma fim dina da aka nuna a jami’ar SOAS. Ta yi murna kwarai da jin wadannan dalilai na zuwana. Sannan kuma muka shiga tattauna batun wallafa littattafai a kasashen Afrika da kuma wani aiki da take yi a African Books collective. Ta ba ni labarin kasashen da ta je a Afrika, ni ma na gaya mata kasashen Afrika da Turai da na ziyarta.

Mun dade muna hira, da muka gama, sai ta ce na san garin Oxford, na ce a’a wannan ne karo na farko, ta ce na shiga gari na ga yadda yake?, na ce a’a. Daga nan ta ce mu zaga in gani, in dauki hotuna tun da rubutu nake yi na sami wanda zan sa a ciki.

Da yake a kasashen Turai tafiya a kasa an mayar da ita dabi’a, sai muka fara dukan sayyada muna zaga gari, ta nuna min tsufaffin jami’o’in garin da kuma wani kantin sayar da littattafai wanda ya fi kowane dadewa a Birtaniya, wato Blackwell, wanda aka kafa a shekarar 1897.

Bayan mun gama zagawa da daukar hotuna sai muka yi bankwana da ita na dawo wajen da zan hawo motar da za ta dawo da ni birnin London. Mota za ta tashi da misalin karfe 4.10 na yamma, lokacin yana cika kuwa motar ta tashi ba tare da kara lokaci ba.
Na bata a birnin London

Mun iso London kusan karfe shida na yamma, lokacin dare ya yi tun da an yi sallar magariba. Ashe zan bata ban sani ba, lokacin da muka isa garin kafin mu karasa tashar da ya kamata direba ya kai mu sai ya yi sanarwa a cikin motar cewa ba zai karasa Burkingham Palace Road ba a nan Victoria zai tsaya, kuma bai shiga cikin tashar da motocin suke tashi ba, a hanya kafin ya karasa ya tsaya, ni kuma waccan tasah na fi ganewa ban gane nan inda zai ajiye ni ba, amma babu yadda zan yi sai na sauka, na je wajen da ake shiga motoci masu zuwa wurare daban-daban, wato wurin tsayawar motoci. Na duba duk taswirar da ke makale a jikin allon sanarwa amma ban ga wajen da zan je ba, wato Russell square, don haka sai na ce to bari in kira mai masaukina ta gaya min yadda zan yi, na kira ba ta dauka ba sai salular ce ta amsa da kanta, na bar mata sako, sai na kira Farfesa Ahmad Halliru Amfani don ya gaya min ta yadda zan yi in koma jami’a, sai ya ce gaskiya bai san wace mota zan hawo ba amma in shiga tashar jirgi in hawo jirgin da zai zo Russell square in da jami’ar take kenan, wato shi ya fi sanin hanyar jirgi fiye da mota. Na sake karasawa can inda tashar take na tambayi wani ma’akiacin wajen, bakar fata ne, ya duba taswira ya ce in yi nan zan ga wajen, da na zo wajen hanyar da zan bi in hau jirgi na dauko katina na sanya a shingen da aka yi a kan hanyar, amma karfen ya ki budewa, don haka na tambayi wani ma’aikacin wajen, sai ya karbi katin nawa ya kara a wani waje sai ya ce sai na zuba kudi a ciki, ga wajen da zan je can in biya a kara min.

Na yi turus, na kadai ina cewa, ni da nake da kudi a ciki yaya za a ce sai na kara kudi bayan kudina ba su kare ba, fan 25 na fara sawa lokacin da na zo, sannan na kara fan 21 gaba daya ina da fan 46, kimanin Naira 11,500 na sanya a katin don hawa mota. Sai na ce gaskiya ba zan kara ba bari in nemi inda mota take in hau.

To fa! Ashe na yi gudun gara na cim ma zago, da na sani ma kara kudin na yi in hau jirgin kawai. Da na tafi a kafa na samu inda zan hau mota amma ba mai zuwa inda za ni kai tsaye ba, sai an sake hawa wata motar, na hau mota ta sauke ni a Holborn, nan ma ba a sauke ni a daidai inda zan gane ba, amma na tambayi matar da take tuka wannan babbar motar, da zan sauka ta yi min wani baubawan kwatance wanda ban gane ba, na yi ta bilinbituwa da buliya a tsakanin wajen, mahadace kamar biyar, na yi ta safa da marwa a wajen ban gane ba, na yi ta kokarin kuma in kira lambobin wayar Katrin ko Farfesa Amfani amma baturina ya mutu, don haka babu sauran gyaran mai kalangu ya fada ruwa, wato dai ba sauran sadarwa tsakanina da masu yi min kwatancen hanya, don haka yanzu sai abin da hali ya yi dan daudu a kiyama. Don haka ya zama wajibi in san yadda zan yi in dawo da kaina makaranta ko ta halin kaka, don haka sai na cire tunanin kiran kowa a waya, na shiga neman mafita.

Na fi minti goma sha biyar ina ta bin wajen tsayawar motoci ina karanta taswira don in ga motar da zan hau. Ina nan ina dubawa sai na ji murya ta bayana an ce, da gani wannan bai san inda za shi ba, na waigo sai na ga Sulaiman Ibrahim Katsina yana murmushi, muka gaisa, na ce kai amma dai Allah ya taimake ni. Na ba shi labarin abin da ya faru, ya yi dariya ya ce ai ka kusa da wajen tsallaka can bangaren ka hau mota mai lamba 73, ita za ta kai ka Russell Square. Muka yi bankwana da murmushi, na tsallaka na hau mota shi ma ya hau mota ya nufi unguwarsu wato Forest Gate.

Ina zuwa makaranta na tarar Katrin ba ta nan ta bazama nema na, amma ta bar sallahu in na zo in jira ta a dakin masu binciki, inda na’urori masu kwakwalwa ne tirmis a ciki da injin juyar takardu ‘photocopy’ da sauran kayan bukatun masu bincike. Na zauna na ci gaba da zaga duniya a cikin yanar gizo.

Bayan na share kusan awa daya ina cikin ofishin tare da wani dalibi dan kasar Bangaladash, sai ga Katrin ta shigo a jigace, ta fi awa biyu tana nemana ba ta same ni ba, ta yi ta kiran wayata a rufe sai murya salular ce take amsa mata. Tana ganina ta yi turus ta dafe kirji ta koma kan kujera ta zauna, tana nuna abin mamaki a fuskarta. Muka shiga tattaunawa kan irin yadda ta damu da kuma rudewa ta rashin gani na da ta yi, har nake tsokanarta ina cewa, ko tana tsoro kada mutanena su ce ta batar da ni a London? Muka yi barkwanci muka gama sannan muka nufi gida.

Na ziyarci yankin Hammers Smith a yammacin London
Ibrahim Abdullahi Kano wanda yake malami ne a jami’ar kimiyya da fasaha ta Kano, yana zaune a gundumar Hammer Smith a yammacin London, unguwar White City da ke Shaferds Bush, kusan shekara uku kenan yake zaune a garin tare da iyalinsa, ya gayyace ni cin abinci a gidandsa. Ranar Alhamis bayan na je BBC an yi hira da ni a filin Taba Kidi Taba Karatu, wajen karfe bakwa na dare ya zo BBC muka tafi tashar jirgin kasa muka je unguwar tasu. A can muka yi sallar magariba da isha’i, sannan muka tsaya muka gaisa da wasu ‘yan Nijeriya, muka dawo gidan muka ci tuwon suman bita miyar kuka da yaji da kuma man shanu. Da muka gama hirar da za mu yi ya rako ne tashar jirgi na dawo Holborn (inda na bata wata rana) na hawo mota na dawo jami’a. Shi ma Ibriahim mutum ne mai riko da addini sosai. A wannan unguwa ta White City gidan talbijin na BBC yake don haka kafin in bar unguwar sai da muka je ginin gidan talbijin din, sannan kuma a wanna unguwa ne babban kantin sayar da kayayyaki da ya fi kowane girma da zamananci a nan London yake, ana kiran sa da suna Westfield. Ibrahim ya nuna min shi, ya ce ba don ba lokaci ba da mun je mun shiga, na ce ba komai tun da ana can ana jira na a jami’a.

Hira da kafafen yada labarai
Tun lokacin da zan taho London na sanar da abokaina da ke kafafen yada labarai na rediyo da jaridu, don haka da na zo nan London sai muka yi ta yin hira da su, ciki kuwa har da sashen Hausa na BBC, su zuwana gidan sau uku. Sannan Rediyo Faransa su ma wakilinsu na nan London Idris Muhammad Aminu, ya same ne har masaukina muka yi hira da shi. Su kuma gidan rediyoyin Kasar Nijar, wato Sarauniya da ke Maradi sau biyu muna yin hira da su kai tsaye tare da Laminu Gwanda, haka nan gidan rediyon Altanative da ke Yamai, mun yi hira shi ma ta kai tsaye da Sule Maje Rejeto. Rediyo Freedom ma mun yi za mu tattauna da Baharu mai gabatar da filin Finafinan Hausa amma matsalar layin waya ya hana mu samu damar yin hirar.

Sai kuma wani gidan talbijin mai suna Success TV, ta wani dan Nijeriya, wadanda suke gudanar da shirye-shirye a cikin harshen Hausa da Turanci, mun yi za a yi wata tattaunawa da ni amma saboda lokacin da za a yi hirar ni kuma na bar birnin London, na taho garin Telford, don haka hirar ba ta yiwu ba.

Na yi kwanaki goma a cikin birnin London, sannan yanzu kuma na kara gaba zuwa ina garin Telford.

Garin Telford
Garin Telford shi ne zangona na biyu a wannan tafiya, kuma a nan garin na yi kwanaki goma sha biyar, sannan na dawo gida Kano-Nijeria, wato ranar Asabar 20/03/2010.

Garin yana da mutane 125,000 a cikinsa, muna iya kiransa karkara, yana kusa da garin Birmingham, gari ne mai yawan ma’aikatu, shi ne garin da aka fara kafa masana’anta a Birtaniya don haka ma suke yi masa kirari da Birth place of industry. Ba mutane da yawa, don haka ma ba za ka dinga ji ko ganin zirga-zirgar mutane kamar birnin London ko Birmingham ko Oxford ko Coventry ko kuma Sheffield ba, wato sauran garuruwan da na ziyarta kenan.

Birmingham
Mun je garin Birmingham ranar Talata ni da mai masaukina Umar Dan’asabe Barde a cikin motarsa don ya sayo rago sannan kuma in ga gari. Bayan tafiyar kamar minti ashirin da biyar muka isa Birmingham, muka isa wani kamfanin sayar da yankakkun raguna na mutanen Pakistan, musulmai. Muka sayo daga nan kuma muka dan zaga gari sannan muka dawo gida Telford.

Garin Coventry
Ranar Juma’a na hau jirgin kasa daga garin Telford na kai ziyarci garin Coventry don in gani da idona, wajen wanda na je kuwa shi ne Jamilu Mustapha Chedi, wanda yake karatun digiri na biyu a jami’ar Coventry. Tafiyar kusan awa da ya ce ta kai ni garin. Da yake mun yi alkawari zai zo tarba ta, ina sauka kuwa na gan shi a tsaye yana jira na, na tarar da shi tare da wani abokinsa mai suna Nasiru Garba Anka wanda yake karatun digiri na uku, wato zai zama dakta kenan a fannin tsara birane.

Haka dai muka tako a kafa mu uku, muna tafiya muna labarin duniya, har muka isa makaranta, Nasiru ya tsaya a makaranta, ni da Jamilu muka isa gidan da yake muka yi alwala muka fito muka nufi masallaci don sallar juma’a. Wajen da ake yin sallar filin wasan kwallon hannu da na Kwando ne, in kuma a daidai lokacin sallar juma’ar akwai wani wasa da za a yi a wajen sai dai masu sallar juma’ar su nemi wani wajen su yi sallar. Yau dai an yi sa’a ba wani wasa da ya zo daidai da sallar juma’a don haka a nan muka yi salla.

Da aka idar da salla muka fito waje muka hadu da wasu ‘yan’uwa ‘yan Nijeriya daya daga Kano, Bashir da Adamu Gwani Yola, daga Katsina kuma akwai Yakubu da Abdulaziz, sai Idris Ahmad Adamawa, muka gaisa muka dauki hotuna tare sannan muka yi bankwana da juna. Daga nan muka nufi wasu wurare da muke ganin za mu iya samun damar ziyarta, tun da ba ni da lokaci sosai, tun da a ranar zan kara gaba zuwa wani garin. Mun je gidan abinci na Nando’s inda muka ci abincin rana.

Wuraren da muka ziyarta su ne, Transport museum da West Ochord da Coventry Cathedral (wajen da Hetila ya yi waruwan bamabama) da IKEA da Coventry University da City Centre da Lower Precincts da Shoping Centre da Coventry Rail Station da kuma Pool Meadow.

Bayan mun gama ziyarar gari mu uku sai muka hadu da wasu dalibai Abubaka Rabi’u Yola daga Adamawa da kuma Binta Umar daga jihar Kebbi, muka zama mu biyar kenan, muka zo tashar mota na sayi tikitin tafiya garin Sheffield inda zan ziyarci Muhammad Jamil Yusha’u na gidan rediyon BBC Hausa. Mun dade muna hira a wajen jiran mota, don sai bayan karfe shida motar za ta tashi. Tafiyar awa uku da rabi za mu yi kafin mu isa garin.

Da mota ta zo muka yi bankwana na shiga mota. Kafin motar ta tashi na kira Jamilu Yusha’u na sanar da shi ga motarmu nan za ta taso yanzu. Ya ce da na zo in kira shi sai ya zo tasha ya tare ni.

Garin Sheffield
Bayan awa uku da rabi muka isa garin Sheffield, muka sauka a tashar mota ta Sheffield Interchange. Na kira na sanar da Jamil. Bayan wasu ’yan mintuna ya zo muka tafi gidansa. A lokacin da muka isa gida wani makocinsa mai suna Dr. Kabiru Abdul Katsina, ya kawo min abinci. Sannan mun hadu da Dr. Sani Damban, wanda yake daga jihar Bauchi.

Washegari da muka fito daga gida mun fara da Royal Hallanshire Hospital inda muka duba matar Jamilu inda take kwance ba ta da lafiya. Daga nan muka je masallaci (Muslim welfare house) muka yi sallar azahar da la’asar, sannan muka je dakin Dr. Bichi wani malami daga jami’a kimiyya da fasaha ta Kano, inda muka dan yi hira, kafin mu fita daga dakin wani malamin ya shigo shi kuma daga unguwar Chiranchi ta cikin birnin Kano yake. Sannan muka fita tare, muka je cikin Sheffield University inda muka je wasu bangarori kamar Firth Court da Information commons (library) da kuma Sheffield museum. Daga nan muka yi bankwana da mutane biyun, ni da Jamilu muka ci gaba muka karasa inda muka shiga jirgin kasa wanda ake cewa Tram muka nufi wata babbar kasuwa da ake takama da ita a wannan gari na Sheffield wato Meadowhall shopping centre da ke South Yorkshire. Sai dare muka dawo gida.

Washegari ranar Lahadi 14/03/2010, Muhammad Jamilu ya rako ni tashar mota, muka yi bankwana ya tafi. Motarmu ta tashi da karfe takwas da rabi na safe. Za mu yi tafiyar kusan awa hudu kafin mu iso birnin London.

Na Dawo Birnin London
Da muka iso tashar mota ta Victoria Coach Station da ke birnin London. Daga nan na shiga underground train wato jirgin karkashin kasa ya kawo ni Finsbury Park daga nan na hau wani jirgin ya kawo ni Turnpike lane, wato tashar jirgin da ke kusa da unguwar da na sauka a London kenan. Daga nan na taka da kafa na karasa gida a 46 Park Road, na iske Dr. Hadi Bala Yahaya a gida tun da yau Lahadi ba makaranta.

Abin da ya sa na dawo birnin London don mun yi magana da Minista wato mai gidan talbijin da rediyo na Success, za su yi hira da ni, kuma mun yi alkawari da su ranar litinin da karfe goma sha daya da rabi na safe zan je wajensu.

Washegari na tafi tashar jirgin kasa na hau jirgi daga Turnpike park na sauka a Finsbury park, amma da yake ban taba zuwa Seven sisters train station ba sai na tambayi wani bakar fata mai aiki a wannan waje, sai ya nuna min inda zan hau jirgin da zai kai ne can wajen da zan je. Muna ta tafiya sai na ga muna komawa baya, don gas hi mun wuce Finsbury mun wuce Hightbury Islington, wato wasu tashoshi da na wuce a kan hanyar da na baro gida, sai na natsu na kalli taswirar da take nuna hanyoyin da jirgin yake bi, kawai sai na ga ashe kwatancen nan ba daidai mutumin ya yi min ba, wato kamar ni gabas zan yi shi kuma ya sa na hau jirgin da ya yi yamma, wato hanyar da na baro, don haka ana zuwa babbar tashar jirgin kasa ta Kings Cross St. Pancras sai na sauka na koma bangaren da jirgi zai kai ni inda zan je, ana zuwa Finsbury na sauka na sauya wani jirgin ya kai ni Seven Sisters.

Ni kadai ina dariya a zuciyata ina kuma cewa, amma dai wannan mutumin takadari ne, yaya zai yi min kwatancen banza yana nema ya sake batar da ni kamar yadda ya faru gare ni a ranar Laraba 3/3/2010 lokacin da na dawo daga garin Oxford?

Da na isa Seven Sisters train station sai na kira shugaban gidan talbijin din cewa ga ni na iso, ya kwatanta min inda ofishinsu yake, na karasa ofishin.

Mun dade muna hirar gida Nijeriya tun da shi mutumin Kaltungo ne ta jihar Bauchi. Daga baya ne muka yi hirar a talbijin ta wajen minti talatin. Bayan mun gama kuma mun dade muna tattauna wasu batutuwa, sannan muka taho tare da shi a cikin jirgin kasa zuwa jami’ar SOAS, inda za mu hadu da Farfesa Ahmad Halliru Amfani a wani kantin sayar da littattafai mai suna Woter storn. Muka shiga cikin kantin muka same shi muka zagaya cikin kantin muka duba littattafai ya sayi wadanda zai saya. Daga nan muka taho zuwa tashar jirgi ta Kings Cross St. Pancras, muka yi bankwana da Farfesa Amfani ya koma, mu kuma muka tafi gida, amma mun rabu a hanya, shi Minista ya nufi unguwarsu ni ma haka.

Na Dawo Garin Telford
Washegari na sake hawa mota da misalin karfe daya na rana na nufi garin Telford, kuma za mu yi tafiyar awa hudu da minti goma kafin mu isa garin. Da misalin karfe biyar da minti goma muka isa.

Ranar juma’a 19/03/2010 ne muka je wajen gadar da aka fara ginawa a kasar Birtaniya, wato Iron bridge da ke garin Telford, gadar ba wata babba ce ba, haka kuma matsallakar ruwan ita ma ba mai girman gaske ce ba. An gina gadar a shekarar mdcclxxix 1796. Sannan kuma mun zagaya wurare da dama har da wajen ma’adanar sinadarin nokilaya na da da kenan garin Telford.

Na Baro Birmingham
Washegari da safe bayan karfe hudu na safe muka shiga motar Umar Dan’asabe, mai masaukina muka nufi garin Birmingham don ya kai ni filin jirgin sama, inda zan hau jirgin da zai kai ni Amsterdem. Mun isa filin jirgin wajen karfe biyar na safe.

Bayan an auna jukunkunana guda biyu, an sanya musu alama mai dauke da sunana, aka aika da su wajen jirgi, muka fito waje ina rataye da jakar kwamfutata da kuma wata karamar jakar a hannuna, muka yi bankwana da Dan’asabe, ya hau motarsa ya tafi ni kuma na koma cikin filin jirgi, na hau saman bene inda zan jira lokacin tashin jirgina, wato karfe 7.45 kenan. Na bi layin da jami’an kula da shige da fice da kuma sauran jami’an tsaro suke duba mutane, aka caje mu aka ba mu damar shiga inda za mu jira jirgi.

Lokaci na cika muka shiga layin shiga jirgi da kuma duba tikitinmu don shiga jirgi. Bayan mun shiga direban jirgi ya ba mu hakuri cewa zai yi dan jinkira na mintina goma sha biyar saboda ana jiran ruwan sha da za tafi da shi a cikin jirgin don bukatar fasinjoji. Tafiya tsakanin Birmingham zuwa Amsterdem za ta dauke mu awa biyu da minti goma sha biyar.

Filin jirgin Amsterdem
Mun sauka da misalin karfe goma na safe, sannan kuma za mu jira wani jirgin da zai tashi da misalin karfe daya da minti hamsin.

A zaman jiran da za mu yi ne muka hadu da mutane daban-daban wadanda za su zo Kano wasu kuma Abuja, muka yi sallar azahar da la’asar tare da wasu daga cikinsu kafin lokacin tashin mu ya yi. Lokaci yana yi muka shiga layin da za a caje mu da kayanmu na hannu. Sanna muka shiga jirgi muka taso da misalin karfe daya da minti hamsin.

Mun iso Abuja da misalin karfe takwas saura minti biyar. Masu sauka Abuja suka fara sauka, sannan aka ce mu ma mu sauka mu jira zuwa wani lokaci kafin mu koma cikin jirgin a karaso da mu Kano, mutanen da za su zo Kano sun fi ashirin. Da sauka wasu daga cikinmu suka yi sallar magariba da isha’i, muka ci gaba da jira.

Hazo ya Hana mu Sauka a Kano
Bayan kamar minti talatin da saukarmu a Abuja sai ma’aikatan jirgin KLM suka zo da wata sanarwa, suka ce duk wadanda za su je Kano su matso gaba za su yi mana wani bayani. Muka matso muka bude na zomaye (kunnuwa) muka kuma zura musa na mujiya (ido) don mu gani kuma mu ji mai za a ce.

Sun bayyana mana cewa jirgin su ba zai iya zuwa Kano ya sauka ba saboda babu kyan yanayi, don haka sai dai mu yi hakuri su kai mu otel din Shareton mu kwana zuwa gobe su gani in yanayi ya yi kyau su sa mu a jirgi in babu kuma kyan yanayi su sa mu a mota su kai mu Kano. Don haka ma tuni sun fito mana da kayanmu na hannu da ke cikin jirgi sun ajiye a kan hanyar tafiya shiga jirgi, don haka kowa sai ya je ya dauko jakunkunansa, amma fa da gunaguni, cewa don mai za su fito mana da kaya ba za su bari mu je mu dauko da kanmu ba? Idan wani abu ya bata a kayanmu fa? Haka dai muka fito wajen daukar manyan jakunkunanmu muka dauko su niki-niki, muka fita waje muka loda su a kan motocin da aka tanada don kai mu otal. Ba mu isa otal ba sai bayan karfe goma na dare, kowa aka ba shi daki. Ni a hawa na bakwai aka sauke ne a daki mai lamba 740.

Washegari da safe wajen karfe takwas aka bugo min waya a dakina aka sanar da ni cewa ana so nan da minti goma in sauko za a dauke mu a mota zuwa Kano.

Da muka sauko muka ga katuwar motar nan wadda ake kira Makfolo, mai daukar mutane kusan saba’in. Mutanen da suka hau motar ba su kai mutum ashirin ba, don wasu tun da safe suka buga sammako, wasu kuma ba su kwana a nan otal din ba sun yi tafiyarsu tun a daren.

Kafin mu taho aka ce da direba filin jirgin Malam Aminu Kano da ke Kano zai kai mu, kada ya sauke kowa a hanya, don su masu jirgin suna so su tabbatar duk wanda suka dauko a motar sun sauke shi a filin jirgin Kano.

Bayan mun taho ne, aka tsaya a gidan mai direba zai kara mai, sai wasu mata guda uku, daya daga kasar Sin wato Cana da kuma biyu daga Amurka, suka ce ai su atabau ba za su ci gaba da tafiya a wannan mota ba sai dai direba ya juya ya mayar da su Abuja, ba zai yiwu ba su yi tafiyar awa biyar a motar da ba ta da na’urar sanyaya mota ba, wato iya kwandishan. Nan fa aka shiga dogon Turanci da wadannan mata, wata da cikin abokan tafiyarmu ta sauko ta ce, gaskiya ba za mu koma Abuja saboda mutum uku ba, sai dai in a nan za ku sauka, amma ku sani cewa nan wajen ba tashar mota ce ba, in so kuke ku sami mota wadda take da tabbacin tsaro sai ku bari mu je tasahar motar Kaduna sai ku sauka ku hawo wata, in kuma kun daukar wa kanku za ku sauka a nan shi kenan. Wata daga cikin matan ta ce su za su kara kudi direba ya sanya musu iya kwandesha. Direba ya ce motarsa fa babu na’urar sanyaya cikinta.

Haka dai muka bata lokaci ana ta sa-in-sa, har dai ni ma na sa baki na ce to ku in mutum ya je garin da ba nasu ba ai yana koyar zama da yanayin da ya tarar, ni da na je kasashen Jamus da Italiya da Faransa da Birtaniya, ai yanayin sanyi na tarar, haka na dinga sanya riguna hudu wando uku, ban ce sai na sami irin yanayin kasa ta ba, saboda haka tun da kun zo lokacin zafi ai sai ku yi hakuri, tun da dai motar da aka ba mu babu na’urar sanyaya cikinta, idan ma akwai mai laifi to kamfanin jirgi na KLM ne, tun da ya san akwai irinku jajayen fata masu son sanye sosai, mu in muka bude taga sanyin ya ishe mu. Don haka kuma sai ku bude tagogin kusa da ku. Sai ta ce, ai tana da cutar asma ba ta son kura da wannan hazon. Nan fa kowa ya ce, to wadannan matan dai ba masalaha suke nema ba, suna so su bata mana lokaci ne kawai, don haka direba ya sauke musu kayan su in ba za su tafi a cikin motar ba. A karshe dai bayan an shafe lokaci mai tsaho ana ja-in-ja suka shiga motar muka tafi, suna bude tagogi isaka ta wadace su, har da mai yin gyangyadi a cikinsu.

Ba mu muka iso filin jirgin saman Malam Aminu Kano ba sai bayan karfe hudu na yamma. Muka sauka aka sauko mana da kayanmu kowa ya shiga motar da ta zo tarbarsa, muka yi bankwana da duk abokan tafiyarmu, har da masu son sanyi a mota.

Kadan daga Darussan da na Koya a Birtaniya

Tsadar Rayuwa
Wani abu da na fahimta akwai tsadar rayuwa a kasar Birtaniya fiye da sauran kasashen Turai da na ziyarta wato Faransa da Italiya da Jamus, saboda harajin abubuwa da yawa da suke hawa kan duk wani wanda yake zaune a kasar yana aiki, bisa dan abin da na fahimta zan bayar da bayani don ba duka na sani ba.

Mafi saukin abinci kamar shinkafa da naman kaza da mutum zai saya a kantin sayar da abinci na Larabawan Pakistan ko Indiya ko Indunusiya shi ne na fam biyar, kamar N1,250 kenan a Nijeriya. Wato a rana daya za ka ci kamar N3,750. Amma in mutum shi zai dafa abinci da kansa ya fi masa saukin kashe kudi a kan ya dinga sayen dafaffae.

Abin hawa kuwa in za ka sayi katin hawa babbar mota (bus) na sati daya za ka biya kamar fam 25 wato N6,250 kenan a Nijeriya, duk inda za ka a cikin London a cikin wannan satin, in sati ya cika kudin sun kare sai ka sake zuba wasu. Idan kuwa tasi za ka hau, wato ta masu kudi kenan, suna duba malejin kirga tafiyar ne, wani lokacin kana iya biyan fam 50, wato kamar N12,500, hawa daya kenan. Babbar mota ce mafi sauki, sai jirgin kasa ke bin ta sai kuma tasi ita ce ta fi su tsada.

Sannan akwai wasu harajai da kowane mazaunin wannan kasa wanda yake da aikin yi a kasar, misalansu su ne: Talbijin da rediyo da ajiye mota a wajen ajiya ko a kofar gidanka da lafiya da rai da mage ko kare (in kana da su) da kayan gida kamar kujeru da gadaje da firinji da suran makamantansu. Haka ma akwai harajin gidan da kake haya bayan kudin hayar gidan da kake biya, akwai takardun mota da za su ba ka damar hawa titi ka yi tuki, sannan duk shekara sai ka kai motarka an duba lafiyarta in da abubuwan da suka mutu a sa ka sauya su in ba ka sauya ba ba kai ba hawa titi da motar. Akwai batun wutar lantarki da gas na dafa abinci da dumama gida da tarho da internet sannan akwai babban harajin da ya fi kowane yawa shi ne na albashin da kake dauka a ma’aikatarku ko makaranta in malamin makaranta ne ko kuma ma’aikacin gwamnata, suna biyan harajin akalla kashe talatin cikin dari 30% na kudin da suka karba duk wata.

Ida muka dubi wadannan abubuwa za mu gane cewa mu muna rayuwa cikin saukin farashi kenan, domin da yan kudi kadan sai ka ci abinci ka koshi, ko da yake ba mu da wadatar wuta da ruwa da tsaro da sauran abubuwan more rayuwa. Haka harkokin ilminmu duk suna da nakasu in muka kwatanta su da na wadannan kasashe da suka ci gaba.

Bayar da ilmi ga ‘yan kasa
A kasar Birtaniya duk dan kasa a ba shi ilmin Firamare da sakandare har da difiloma a kyauta. Idan kuma ka zo shiga jami’a to in iyayenka ba su da karfin daukar nauyin biyan kudin makarantarka, gwamnati za ta ba ka rancen kudin karatun da za ka yi, kudin cin abinci a lokacin karatun kyauta za a ba ka, sai lokacin da ka samo aiki sannan ka fara biyan gwamnati kudin da ta baya maka na makaranta a hanli a hankali.

Jami’o’i
Tsarin koyarwa a jami’o’in Birtaniya yana da ban sha’awa, don akwai duk kayan aikin da ake bukata, kuma ga malamai, sannan ba a tara cunkoson dalibai da yawa a cikin aji daya, kamar yadda a kasashenmu masu tasowa suke yi. Na halarci wani aji da ake koyar da harshen Hausa a jami’ar SOAS, London, dalibai biyar ne kawai, kuma yadda ake koyar da su abin sha’awa da birgewa.

Dalibai masu yin digri na uku kuwa kowane an tanadar masa kwamfuta da zai yi aiki da ita da kuma injin juyar takardu a cikin wani ofishi da aka tanadar musu. Wata jami’a da na ziyarta da ke garin Coventry mutune bakwai ne kacal a ofishin da ke dauke da wadannan kayan aiki. Kuma ‘yan kasahe daban daban, har da dan Nijeriya da ya fito daga jihar Zamfara.

’Yancin Mata da yara
Na kuma fahimci mata da yara kanana ana ba su fifiko fiye da maza, kuma ba za a taba bari namiji ya wahalar da mace ba, haka kuma ba za a taba yarda iyaye su wahalar da yaro ko su takura masa ba, in haka ta faru kuwa aka yi wa iyayen gargadi daya zuwa uku ba su gyara halinsu ba to, za a kwace dan ne daga gare su a bai wa wani ya kula da shi.

Tsofaffi
A tsarin zaman kasar Birtaniya, an wajabta wa duk majiyin karfi in yana tafiya a hanya ya ga dattijo ko dattijiwa ya kauce a bat a hanya, haka in a cikin mota ko jirgin kasa kana zaune a kan kujera ka ga dattawa dole ne ka ba su wajen zama kai ka ta shi ka tsaya

Addini
Ba a damu da batun addini ba a kasashen Turai, in ka fiye maganar addini sai a yi maka wani irin kallo na ka fiye tsattsauran ra’ayi.

Abubuwan suna da yawan gaske, amma zan bar su haka sai a cikin littafin GANI DA IDO… ku ma za ku gani da idonku.

A speech presented at the screening of the Hausa-language film SANDAR KIWO (THE SHEPHERD’S STAFF) at the School of Oriental & African Studies, London

2010-03-03T01:35:00.003+01:00

I am delighted to be here with the lecturers and students of two departments, the students of Hausa language and African films, at this historic university of SOAS. It is a pleasure to once more meet Prof. Graham Furniss, who is my mentor, as well as Prof. Philip Jaggar, whom I met at the University of Hamburg in 2008. I would also like to extend my sincere appreciation and gratitude to Dr. Lindiwe Dovey who I am meeting for the first time. My good friend Prof. Abdalla Uba Adamu has informed me of her diligence as an editor. He worked closely with her on an article he submitted for a special edition of the Journal of African Cultural Studies for which she worked as an editor. It is indeed a pleasure to be here with all of you. Allah ya saka muku da alheri.

The film we will watch together is called Sandar Kiwo which in English can be translated as “The Shepherd’s Staff.” The film was produced by my company Gidan Dabino International. The company is based in Kano, in northern Nigeria. Gidan Dabino International is a well known publisher of Hausa language literature and producer of Hausa films. It was established in 1991 and has since published more than 250 books, which included novels, textbooks and poetry as well as produced and directed 17 Hausa films which included:
1994: In Da So Da Kauna 1, 2 and 3
1998: Kowa Da Ranarsa 1 & 2
1999: Cinnaka
1999: An Ci Moriyar Ganga 1
1999: Mugun Nufi
1999: Karshen Makirci
2000: Muktar 1&2
2000: Kadaran Kadahan
2000: Kyan Alkawari
2000: Kana Taka
2001: Ki Yafe Ni 1& 2
2001: Sarka 1
2002: Juhaina
2002: Asiya
2005: Tsautsayi
2006: Wahami
2009: Sandar Kiwo
The film had earlier been screened at the University of Warsaw, Poland on 2nd December 2009. Unfortunately I was not able to attend myself. The responses and suggestions by the students who watched the film were published in two weekly Hausa newspapers as well as in FIM magazine. I have also sent the film to Professor Joe McIntyre (Malam Gambo) of the department of African languages and Ethiopian Studies at the University of Hamburg, Germany. He will show it to his students.

Today after the film I will be happy to answer your questions. I am also very interested to hear your views, ideas and criticisms. But before that, let me give you a little bit of background information about the film.

Women’s Access to Justice Program
Northern Nigerians are predominantly Muslims. In January 1999 Alhaji Ahmad Sani was elected Governor of Zamfara State after a campaign that promised he would ‘improve on our religious way of worship, and introduce religious reforms that will make us get Allah’s favour.’ In October 2009 the governor officially ‘launched’ his program to adjust state laws to conform to Shari’a. During the following year eleven other northern Nigerian states followed with similar legislative programs (Ostien 2007: vii-xi).

In 2004 the Centre of Islamic Legal Studies (CILS) at Ahmadu Bello University, Zaria/Nigeria initiated the Promoting Women’s Rights Through Shari’a project. It conducted research into the situation of Muslim women in northern Nigeria. Its aims were twofold. On the one hand, it intended to identify positive practices, to encourage and promote them. On the other hand, it identified practices that under the pretext of Shari’a, tradition and culture violated women’s rights (Sada et.al. 2005: 6). The project report published by the British Council in 2005 contrasted these practices with the rights granted to women by the teachings of Islam. It was hoped to use the momentum of reform towards societies based on Shari’a to improve the position of northern Nigerian women through compliance by Islam’s teachings (Sada et.al. 2005: 6). The report is available in book form. The awareness campaign also draws upon Hausa videos, radio drama, Friday sermons among others to promote rights of women through Shari’a. A follow-up report Promoting Women’s Right Through Shari’a in Northern Nigeria-The Journey So Far was published end of 2009.

Sandar Kiwo emanated from this awareness campaign, more specifically the Women Shari’a Video Project (WSVP). The project identified Hausa home videos as an important medium for the dissemination of ideas. Hausa films are very popular within and beyond Nigeria. They are regularly watched by millions of viewers. The WSVP aims to support the production and distribution of Hausa home videos that address issues related to women’s rights under Shari’a in order to improve the situation of Nigerian Muslim women.

The WSVP supported the development, production, and distribution of six home videos by professional film producers. The scripts of these films address issues raised by the Promoting Women’s Rights Through Shari’a project report. Through a competition eight scripts were selected. The involved producers received financial assistance to develop them into video films as well as for their distribution. Weekly public screenings in two locations in Kano and Jigawa state were organized. Each show was followed by a focus group discussion in which the issues raised in the film were addressed. At the conclusion of the organized public shows, an evaluation was conducted at each of the locations to assess the films impact on awareness and attitudes of the viewers.

Sandar Kiwo derives from one of the selected scripts. The film addresses some of the abusive practices identified by the Promoting Women’s Rights Through Shari’a project. It discusses issues related to:
* Girl child education
* Marriage and marital relations
* Divorce
* Custody of children
* Economic rights
* Inheritance
* Property ownership
* Access to health and reproductive services
* Access to justice
* Criminal justice
The original Promoting Women’s Rights Through Shari’a project was also intended as a response to attacks on Islam concerning the position of women from within and outside Nigeria (Sada 2005: 6). Gidan Dabino International aims to give Sandar Kiwo the desired wide national and international attention. We advertised the film in local media and the internet. We approached universities in Africa as well as in the USA, Germany, United Kingdom, France and Poland.

I hope, we will all enjoy the film and I look forward to a lively discussion with you after screening. Again, please feel free to ask any questions especially concerning the film making, writing and publishing in Hausa language in the northern part of Nigeria.

Thank you all.

Sandar Kiwo Synopsis

Film Title: Sandar Kiwo
Language: Hausa
Sub-titles: English and French
Duration: 1:35 m
Year: 2009
Producer: Ado Ahmad Gidan Dabino
Director: Falalu A. Dorayi

Sandar Kiwo is a tragicomic story of Hafsat, an affable girl who lost her mother during her birth. At seven, a horrible car accident claimed her rich, generous and lovely father’s precious life before concluding her primary education.

The hapless Hafsat’s future hung in the balance as her only paternal uncle, Garba turned his back on her when she needed his help the most. Although, the orphan Hafsat’s inheritance was entrusted in Garba’s hands, Rahama, Hafsat’s step-mother, surprisingly was the one who rescued her from the ‘sea of ignorance’ by supporting her to successfully complete her secondary school education and her brilliant performance earned her a scholarship to further her study up to the University level.

Would the traitorous Garba pay where for his betrayal at the Shari’a court? Sandar Kiwo is a story of love, affection and betrayal, which is delight to watch.

Matakan Rubuta Kagaggun Littattafai a Harshen Hausa

2010-02-21T08:37:00.005+01:00

An Gabatar da Wannan Takarda a Taron Kara wa Juna Sani a Kwalejin Koyar da Harkokin Kasuwanci da Tanadi da Hadin Gwiwar Sashen Share Fagen Shiga Jami’a, Dakin Taro na Biyu, Ranar 14 ga Watan Janairu, 2010, Dutse, Jigawa.

Gabatarwa
An bukaci in gabatar da mukala mai taken ‘Matakan Rubuta Littafi a Harshen Hausa’ Amma na sauya taken inda na mayar da shi ‘Matakan Rubuta Kagaggun Littattafai a Harshen Hausa’ dalilin da ya sa haka don ni marubucin littattafan kagaggun labarai ne, kuma kasancewa ta a wannan matsayi zai sa in fi watayawa in yi bayanai gwargwadon sani da fahimta da kuma binciken da na gudanar.

Hakika wannan abu babba ne musamman ta kallon marrar da muke ciki a yanzu. Batun rubuta littattafan kagaggun labarai a Hausa, fage ne mai yalwar gaske da zai bukaci dogon lokaci, idan ana so a ba wa komai gamsasshen bayani bisa hakkinsa. Amma duk da haka zan kawo abin da ya samu gwargwadon iko da na lokaci. Batun da wannan takarda za ta karkata a kan sa yanzu shi ne ‘Matakan Rubuta Kagaggun Littattafai a Harshen Hausa’

Tarihin kagaggun littattafai bai dade ba sosai idan aka kwatanta da tarihin samuwar wakokin baka da kuma rubutattu. Wakoki sun samu kulawa tun shigowar Musulunci kasar Hausa, da yake an yi amfani da su wajen yada addinin Musulunci, su kuwa kagaggun lattattafai sai bayan da Turawa suka shigo kasashenmu na Afrika ta Yamma ne suka fara samuwa. Yawancin rubuce-rubucen da Turawa suka yi ba na kagaggun littattafai ba ne.

Littafin da Schon J.F. ya rubuta mai suna Farawa Letafen Magana Hausa, shi ne littafin Hausa na farko na zube cikin boko, kuma duk rubuce-rubucen da Turawan suka yi babu wanda ya yi kama da kagaggun labarai wato Novel, sai dai a bugun karshe a shekarar 1886, ya tabo tatsuniyoyi. Kuma yawancin littattafan na yada addinin Kiristanci ne.

Amma rubuce-rubucen zube na ‘yan kasa ya samo asali ne sakamakon kafa hukumar talifi ta Arewa (Northern Literature) a shekarar 1933, inda ta sa gasar rubuce-rubuce ga ‘yan kasa, inda suka samar da littattafai guda shida kamar haka:
1. Ruwan Bagaja na Abubakar Imam 1935
2. Gandoki na Bello Kagara 1935
3. Jiki Magayi na Tafida Umar da Dr. R.M. East 1935
4. Idon Matambayi na Muhammadu Gwarzo 1935
5. Shehu Umar na Abubakar Tafawa Balewa 1935
6. Iliya Danmaikarfi na Ahmadu Ingawa. 1968

Zuwa yanzu kuwa ana da littattafan kagaggun labarai sama da dubu hudu, wadanda marubuta maza da mata suka rubuta.

An kawo wannan dan bayani ne don a fahimci matsayin da kagaggun littattafai suke da shi sannan kuma a gane daga lokacin da aka soma yin su a kasar Hausa.

Matakan Rubuta Kagaggun Littattafai
Idan aka ce matakan rubuta kagaggun littattafai ana nufin hanyoyi ko dabaru ko wasu tubala ko kuma wasu abubuwa da ake so mai rubuta kagaggun littattafai ya tanada ko ya yi amfani da su a duk lokacin da ya tashi rubuta ire-iren wadannan kagaggun littattafai, don haka a wannan bangare za mu duba ire-iren matakai ko hanyoyin ko tubala da ake amfani da su wajen rubutun.

Tunani
Abu na farko da mai son rubuta kagaggen littafi na Hausa zai fara tanada shi ne tunani. Tunani shi ne babban abu a wajen mai rubuta kagaggen littafi don in babu tunani ko kuma in ba a yi tunanin mai ake so a rubuta ba babu rubutun littafin gaba daya, dole ne a fara da tunanin abin da ake so a rubuta a cikin littafin.

Labari
Dole ne mai son rubuta kagaggen littafi ya tanadi labari, wato abin da yake so ya rubuta, shin labarin soyayya ne ko na jarumta ko na yara ko na aljanu ko kuma wani daban. Don yin hakan shi ne zai sa ya san alkiblar da ya dosa, kuma ya sami saukin isar da sakonsa, in bai tanadi labari ba akwai matsala don ko ya zauna don rubutun in bai san labarin da yake son rubutawa ba to, abin ba zai yiwu ba.

Shi kuma labarin ba sai mutum ya san komai da komai na cikin sa ba, amma dai zai fi kyau in an san daga inda aka tashi da kuma in da za a sauka, ma’ana, ka san farkon labarinka da karshensa, amma sauran abubuwan da ke cikin tsakiyar labarin sai ka zo rubutun sannan za ka same su, a lokacin da basirar rubutun take saukowa.

Misali ina so zan taso daga unguwar Sabon Titi da ke Kano zuwa Kwalejin Koyar da Harkokin Kasuwanci, kuma Sashen Share Fagen Shiga Jami’a, a garin Dutse, don halartar taron kara wa juna sani na kwana daya, kuma na san dole zan bi ta kan titin Wudil kafin in iso garin Dutse. A nan mun san ga inda na baro ga kuma inda nake son zuwa, amma abubuwan da za su faru a hanyar ban sani ba sai na taho sannan zan gani in sun faru. To haka abin yake a rubutu, sai ka zo wajen yin rubutun ne za ka ji abubuwan suna zuwar maka a kwakwalwa, kuma kana rattaba su a cikin takardarka ko na’urarka (ya danganta da irin abin da kake rubutun a jikin sa, takarda ce ko kuma kwamfuta).

Sunan Littafi
Yana da kyau mai rubuta kagaggen littafi ya yi wa littafinsa suna kafin ya fara ko kuma kafin ya gama, domin sanya wa littafin suna yana taimaka wa mai rubutun labarinsa ya dinga tafiya da sunan littafin. Wasu lokutan ana samun littafi da aka gama rubutawa ba a sanya masa suna ba, sai daga baya a zo ana ta kame-kamen yadda za a sanya masa suna, wanda da an ba shi suna tun farko da ba a sami wannan matsala ba, kuma labarin zai fi tafiya da sunan sosai.

Lokaci da Guri
Ya kamata mai rubuta littafi ya lura da lokaci da kuma gurin da yake rubutun, abin da ake nufi a lura wajen sanya lokaci, kamar kwanakin wata ko shekaru don kada a dinga samun rikicewar lissafin shekarun ko watanni, don ana iya samun rikicewarsu in ba a kula ba. Haka ma batun guri, idan kana rubuta littafi mai bayar da labarin rayuwar birni ko karkara, ka tabbata abin da kake rubutawa a cikin labarin karkara yana faruwa a karkarar, haka abin da kake rubutawa na game da birni ka tabbata suna wakana.

Bincike
Yana da kyau a duk lokacin da mai rubutu ya zo yin rubutu a kan wani abu da aka san yana bukatar bincike, to a bincika shi don kada a rubuta shi da ka yadda zai zo ya rudar da mutane musamman ma wadanda ba su san shi ba. Misali abin da ya shafi lafiya da shari’a da al’adu da kuma addini.

Addini da al’ada
Duk wanda yake rubuta kagaggun littattafai na Hausa yana da kya ya kula da addininsa da al’adunsa a lokacin rubutunsa, tun da an ce adabi madubin al’umma ne, idan ka rubuta wani abu da ba na al’adarka ko addininka ba, mutanen da ba su san wadannan abubuwa ba za su dauka haka kake a fannin al’adarka da addininka. Kuma zai zama kana tallata al’adun wasu ne a matsayin naka.

Sunadarai
Har ila yau, akwai karin wasu sunadarai ko tubala wadanda idan aka hada su yayin rubutu kagaggun littattafai musamman na soyayya sun fi dadi da armashi, kamar:
•Sunayen mutanen da suka dace (Taurari)
•Siffanta mata masu kyan hali da kyawun halitta,
•Bayyana ire-iren mataye ko mazajen da mafi yawan mutane suka fi so,
•Bayyana kyawawan halaye na iyaye da ’ya’yansu,
•Biyayya,
•Fito da abubuwan da namiji ya fi son mace ta yi masa,
•Fito da abubuwan da mace ta fi son namiji ya yi mata,
•Fito da abubuwan da ke faruwa a rayuwa ta zahiri dangane da soyayya,
musamman a rayuwar ma’aurata,
•Yanayin soyayya bayan ta rikide ta zama aure,
•Amfani da kalmomin soyayya masu dadi da faranta zuciya,
Da sauransu.

Ko da yake wasu suna ganin a da can ba a cika rubutu kan soyayya ba saboda wasu dalilai kamar yadda a wata gabatarwar da Farfesa M.K.M. Galadanci ya yi a wani littafi na soyayya a cikin shekarar 1992, ga abin da ya ce:

“Marubutan Hausa na farko ba su cika son yin rubutu kan soyayya ba, watakila don gudun zancen mata da amfani da kalmomin kuruciya ko ma ta kai ga yin batsa saboda haka da wuya a sami dadadden littafi (kai ko ma rubutacciyar waka) kan soyayya. A ‘yan shekarun nan marubutan zamani, matasa, sun toshe mana wannan gibi na adabin Hausa. Wannan littafi wanda Malam Ado Ahmad Gidan Dabino ya wallafa, Hattara Dai Masoya, na daya daga cikin kyawawan misalan irin wannan kokari” (Galadanci, M.K.M.; 1992: shafi na K).

Wasu kuwa suna ganin babu wani alfanu ma kwata-kwata a cikin littatafan soyayya da ake rubutawa, su a wajen su gwara a dinga rubuce-rubuce a kan yunwa da fatara da talauci da yake-yake da annobobi iri-iri, maimakon in ba kai ba sai rijiya. Sannan kuma rubuce-rubucen suna cike da kura-kuran Hausa da rabe-rabenta da kuma bata tarbiyyar matasa maza da mata, da kuma yin fassara daga littattafan wasu jinsin mutane wadanda ba al’adar su daya da ta Bahaushe ba.

Wasu kuwa suna ganin ba labaran soyayya ne suka ishi mutane ba, a’a salon ne ya ishe su in har ya ishe sun.

Ko ma dai yaya abin yake, wasu suna ganin marubuta kagaggun littattafan Hausa musamman na soyayya sun bayar da tasu gudunmawar wajen bunkasa da yada adabin zamani a kasar Hausa da kuma duniya baki daya, domin an samar da dubunnan littattafai a wannan fage, kuma sanadiyyar haka an sami wadannan abubuwa:

• Rikidewar makaranta littattafai zuwa ga rubutawa,
• Samuwar sababbin marubuta,
• Samuwar makaranta littattafai,
• Samuwar kungiyoyin marubuta,
• Samuwar wadanda ba Hausawa ba a cikin rubutun Hausa,
• Samuwar kungiyoyin makaranta littattafai,
• Samuwar kantunan sayar da littattafai masu yawa,
• Zuwan baki daga wasu jihohi da kasashe don sayen littattafai,
• Yawaitar masu bincike a kan littattafan soyayya (manazarta),
• Gidajen rediyoyi da suke karanta littattafan Hausa kamar:
Rediyo Kano da Rediyo Freedom da Rediyo Nijeriya na Kaduna da Rediyo Rima Sokoto da Rediyo FM tasha ta 3, Legas da Rediyo Jigawa da Rediyo kwamfaniyan ta Katsina da kuma wasu gidajen rediyoyi na kasar Nijar, kamar rediyo Anfani FM, da sauransu duk suna karanta ire-iren wadannan littattafai don jama’a masu sauraron su
• Sanya littattafai a jaridu da mujallun Hausa (sanya labarin kadan-kadan),
• Buga littafi da marubuta suke yi da kansu,
• Tallafi da wasu hukumomin gwamnati da masu zaman kansu suke yi wa marubuta
• Buga littattafai masu inganci da kyan takarda, masu yawan shafuka,
• Sanya gasanni tsakanin marubuta,
• Bikin karrama marubuta,
• Buga littafi a dunkule maimakon rarraba shi kashi-kashi,
• Bude majalisun marubuta na Hausa a yanar gizo (internet),
Kamar marubuta@yahoogroups.com
www.marubutanhausa.blogspot.com
www.fagenmarubuta.blogspot.com
• Mayar da wasu littattafai zuwa fim na bidiyo, sama da guda arba’in,
• Karanta littafi a kan faifan CD, don sayarwa, (audio book),
• Muhawarori a cikin jaridu da mujallu,
• Samar da shirye-shiryen marubuta a gidajen rediyo da sauransu,
• Koyon karanta Hausa da rubuta ta,
• Karfafa dankon zumunci (a cikin gida da waje),
• Cusa wa mai sauraro ko mai karatu farin ciki da gusar masa da bacin rai,
• Son karatun Hausa da bunkasa Harshen,
• Cusa sha’awar yin rubutu a zukatan matasa maza da mata,
• Kyautata zamantakewar ma’aurata da kuma masoya ta hanyar karatun littattafan
Soyayya,
• Samar da aikin yi ga matasa maza da mata har da matan aure,
• Kalubalantar auren dole a kasar Hausa,
• Yakar jahilci,
• Kulla huldar zumunci tsakanin marubuta da makarantansu
Da sauransu.

Idan aka dubi wadannan abubuwa za a ga akwai ci gaba a wannan fanni na rubuce-rubuce da aka samu, duk da yake an san akwai ‘yan matsalolin da ba za a rasa ba a wasu bangarorin na rubutu, kuma wannan abu ne sananne cewa duk wata harka da ake a rayuwa dole a sami nasara da matsala, amma in ana samun shawarwari daga masana da manazarta da masu sha’awar harkar in Allah ya so za a ga ci gaba da kuma daudakar lamarin.

Kammalawa
A wannan takarda an kawo hanyoyi ko dabaru ko matakai da ya kamata duk mai son rubuta kaggagen littafi na Hausa ya bi ta yadda aikin sa zai yi kyau kuma ya zama mai inganci ga makaranta da manazarta.

Kuma an bayar da dan takaitaccen tarihin samuwar rubutun kagaggun labarai a kasar Hausa da kuma littattafan da aka fara samarwa, an kawo sunayen litattafan da sunayen marubutansu.

Har ila yau kuma, an kawo wasu abubuwa da sakamakon samuwar wadannan littattafan suka haifar, ta bangaren ci gaban harshen Hausa da tattalin arziki da huldar diflomasiyya tsakanin marubuta da makaranta da kuma marubuta da marubuta ‘yan’uwansu da kuma manazarta da marubuta a wasu sassa na duniya.

Don haka wannan takarda ta bayar da karfi ne ga ci gaban da rubuce-rubucen suka haifar ba, sai kuma dan tsokaci da aka yi na abubuwan da wasu suke gani na rashin ci gaba da su marubutan suka haifar wa harshen Hausa. Fatanmu dai wannan harshe ya samu ci gaba da daukaka a duniya baki daya, amma hakan ba za ta samu in ba mu taimaki harshen ba, in ba mu karfafa wa marubutanmu gwiwa ba? In muna sukan su a kafafen yada labarai da manyan makarantu, alhali ba ma kiran su mu zauna mu nuna musu kurakuransu? Wannan ita ce hanyar samun ci gaban harshenmu da al’adunmu? Ya kamata mu sake tunani. In ba ka so naka ba duniya sai ta so shi. Kuma in mun ki sharar masallaci, to za mu yi ta rumfar kasuwa. Allah ya kyauta!

Manazarta

Adamu, A.U. (2006) Hadin Kai Tsakanin Marubutan Harsunan Gida Na Kasashe, An
Gabatar da Wannan Takarda a Taron Kasa da Kasa na marubutan Nijeriya da Nijar, Wanda Kungiyar Marubuata ta Nijeriya Reshen Jihar Kano Suka shirya, a Birnin Yamai, Nijar.

Furniss. G., Buba. M. (2004) Bibliography of Hausa Popular Fiction 1987-2002.
Germany. Rudiger Koppe Verlag, Koln.

Gidan Dabino, A.A, (1995) Muhimmancin Marubuta a Cikin Al’umma,
Takardar da Aka Gabatar a Bikin Kaddamar da Littafin Karshen Mai Zalunci. Koko, Jihar Kebbi: Makarantar Sakandare.

Gidan Dabino, A.A, (1993) Gudummawar Adabin Hausa ga Addinin Musulunci,
Takardar da Aka Gabatar a Taron Kara wa Juna Sani na Dalibai Musulmi na Babbar Makarantar Sakandaren Dawakin Tofa.

Gidan Dabino, A.A, (1992) Tasirin Labaran Soyayya ga Al’umma, Musamman ta
Hausawa, An Gabatar da Wannan Takarda a Taron Kara wa Juna Ilimi Mai Taken “Rubutu Don Al’umma’’ Wanda Kungiyar “Writers Forum” ta Gudanar, a Majalisar Matasa ta Fagge, Kano.

http://hausa.soas.ac.uk/

Malumfashi, I. 2004. Ta’aziyyar Adabin Kasuwar Kano Makalar da Aka Gabatar a Taron
Kara wa Juna Sani a Taron Kasa da Kasa na 6 Wanda Cibiyar Harsunan Nijeriya ta Jami’ar Bayero, Kano ta Shirya.

Muktar, I. (2004) Jagoran Nazarin Kagagaggun Labarai. Kano: Benchmark Publishers
Limited.

Sa’id, B. 1980. Dausayin Soyayya. Zariya: Gsakiya Corporation.

Yahaya I.Y, (1988) Hausa a Rubuce: Tarihin Rubuce-Rubuce Cikin Hausa. Zaria: NNPC.

Languages and Literary Development in Multilingual Publishing in Northern Nigeria

2009-10-14T12:37:00.006+01:00

Cross-regional Workshop on Capacity-building for LIFE in Asia, sub-Saharan Africa and Arab States: Adult (15+) Literacy in Multilingual Contexts
29 September – 2 October 2009
Addis Ababa, Ethiopia

Introduction
Hand written or hand-copied materials in Arabic and Ajami (written Hausa in Arabic Alphabet) were available long before colonial period, but were very expensive to produce, and the cost of acquiring education, in time and money, had made reading an expensive luxury. However, with the spread of printing in 1930 in Northern Nigeria, written communication in the three major languages-Arabic, Hausa, and English as well as Ajami, reached high standard and available to a much larger portion of the population.

The need for literacy among the lower and middle classes grew, that is more types of people learned to read. The ability to read became less of a luxury and more of a necessity, eventually literacy spread, as did education indeed. This also gave room to the development of independent publishing and printing houses almost in all major cities of Northern Nigeria. This development gives birth to the establishment of my company: “Gidan Dabino Publishers” in 1990.

As more people learned to read in Arabic, Hausa, Fulfude, Kanuri and English, new ideas germinated and spread; and cross-pollination of ideas occurred which gave us the opportunity to publish more than 3000 pamphlets and materials books of different sizes and volumes with various titles that touched on areas where we have dearth of books (some have been indicated in Appendix 1). Even non-Hausa speakers like Dr. Bukar Usman, OON, and S. Kashinbila have written books both in fiction and non-fiction categories in the Hausa language. .

Today, Gidan Dabino Publishers International as a media outfit has representatives in Nigeria (Abuja, Gusau, Kaduna, Sokoto and Zaria) and in Niger Republic (Maradi, Zinder and Niamey). And presently, we are working very hard to have our representatives in Douala and Younde in Cameroon as well as in Accra, Ghana. This will give us an effective spread across West African and facilitate promotion of indigenous publishing practices, especially among Diasporic Hausa.

Education
We are aware that the term ‘education’ comprises both formal and informal provisions. Formal education is a structured, planned and executed program of learning in accordance with a prescribed syllabus and plan. Its example are the types of education obtained from Primary and Secondary Schools, Polytechnics, Universities. , Informal education refers to that which is neither systematically structured nor properly designed. This includes on-the-job training, community learning resources, As publishers, we see our role as facilitate of the both formal and non-formal educational process.

Printing and Publishing Houses
There is, perhaps, no better way to assess the history and growth of any mass medium especially printing and publishing in the society than through the functional plasticity-its functional position. This is because it is the approach which provides a diachronic spectrum which: -
• Indicates how the community relates both to the medium and to its mass produced messages;
• Reveals the medium is a human construct, and the job that it does is the result of human choice, cultural decision and social pressures, in other words the medium responds to the condition which it exists;
• highlights the cultural and social environment (formal and non-formal education) of the mediated messages, it easily yields these four dimensions:
 Existence: What is the print output (books, pamphlets and periodicals)
In this, we would address the issues of how much of what content and how frequently they are made available to the audience (readers)
 Priorities: What is important, how prominently intense or central are certain factors or elements?
 Values: What value judgments are implied about which elements in the cultural message system?
 Relationship: What is related to what- the writers, the publishers, readers, and critics (government agencies) and their organic relationship

Nigerian/European/Asian Languages Studies
The policy of teaching Nigerian languages i.e. Hausa, Fulfulde and Kanuri in all institutions from Primary/Islamiyya Schools up to University levels, beside English which is the official language while Arabic is the language of Islam- a religion of the predominant people of Northern Nigeria boosts the development and the production of literacy and literary works in those languages.

Print Development
Media is the first thing we could notice beside the development of language from the printed materials. . The printing press helped fuel the establishment and growth of a large middle class.. Printing had given ordinary people a powerful voice. We can see thing with number of literacy works produced by creative writers, people who write prose texts , poems and drama texts.

This was responsible for building and disseminating bodies of knowledge, leading to scientific and technological developments and the refinement of new machines. In a nutshell, the spread of literacy in agriculture, crafts, trade etc and the growing audience for print information and entertainment influences our culture, norms and values in innumerable ways.

Section 1: ---Impact of Policies
The current policies in Nigeria are based on the national framework on adult education and literacy. These are based on the structures and philosophical foundations of Adult and non-formal education. This, however, operates within a formal structure of civil service processes procedures, and targets only those able and willing to avail themselves to these services.

However, there are a series of private initiatives targeted at promoting literacy in local languages. These are mainly in the areas of private publishing for which there is no formal policy or guidelines since it is seen as a free market process. In fact, government attitude in northern Nigeria to the private publishing is positive because it sees the private authors and publishers as supplementing its own efforts in promoting literacy, and preservation of indigenous, socio-cultural norms and values of its citizens.

Government provided the support by giving structures especially schools during out-of-school days private initiatives to the school premises free of charge. Most the Adult education centers provide the guidelines on what to teach to students, as well as the examinations at various levels.

Section 2: --Readership
Readership of multilingual texts produced in the Hausa language in Nigeria is very wide. Although precise figures are hard to come by, nevertheless an estimate of some 60 million is not off the mark, more so when the concept of readership is taken on a very broad perspective to mean ability to engage the text in one way or the other. There are those who read as part of the formal process of education. At the same time there are many that are encouraged by availability of text in various forms to cater for different needs.

In Hausa publishing, and using Kano, northern Nigeria as an example, a series of “readers clubs” were formed to exchange views about certain works the readers have become familiar with. More formalized associations of writers and readers was also formed to encourage interactivity between readers and writers. An example is the Association of Nigerian Authors (Kano) which is part of a larger national body of writers in principally Nigerian languages.

Besides ANA, a whole range of other Associations exist to promote literacy in the Hausa language. These include:

Kungiyar Habaka Hausa (ABU, Zaria)
Kungiyar Hausa (UDUS, Sokoto)
Kungiyar Hausa (SPS, Kano)
Kungiyar Hausa (BUK, Kano)
Raina Kama Writers Association (Kano)
Kungiyar Matasa Marubuta (Kano)
Kungiyar Kukan Kurciya (Kano)
Hausa Writers Association of Nigeria (HAWAN) (Kano)
Mikiya Writers’ Association (Zaria)
Himma Writers Association (Zaria)
Kebbi Writers Association (Kebbi)
Brigade Authors Forum (Kano)
Kungiyar Dan Hakin Da Ka Raina (Zaria)
Sudan Writers Association (SWAK) (Niger)
Hausa Authors Forum (Kano)
Kallabi Writers Association (Kano)

Section 3: -- Production
The production process can be seen as the way in which media facilitated availability of multilingual publishing. I will specifically look at Private Publishing, Radio, Newspapers, and Media Technologies including Internet.

Private Publishing
Lack of government patronage lead to the spate of private publishing phenomena in northern Nigeria, especially of Hausa prose fiction from 1984. The private publishing route was forced on the authors by the virtual collapse of the NNPC which was the main publishing outfit in northern Nigeria.

Further, there was considerable reluctance on the part of the major mainstream Nigeria’s publishers to accept works in local languages, and certainly in certainly fiction, or even establish offices in the north of Nigeria. It was not clear why the major publishers chose to ignore multilingual publishing – certainly the market is there. Thus as a result of the reluctance of the major publishers to publish multilingual texts, young private printing entrepreneurs established themselves as publishing outfits. Of course while this has the advantage of providing access to literary materials to a wider range of readers, nevertheless it also raises the issue of standards and quality control. This therefore leads to situations where anything can be printed so long as the author is willing to pay production costs. The “publishers” (actually, printers) have no editorial boards to vet which type of material to publish or copy-edit, nor do they have any distribution system: decisions as to the quality of the content, as well as marketing and sales of the materials are largely the responsibility of the author.

Proceedings of Seminars, Conferences and Workshops
The Center for the Study of Nigerian Languages, Bayero University, Kano has been very proactive in publishing seminar and workshop proceedings on various aspects of Hausa literature and culture. These are principally available a t eh University although Gidan Dabino Publishers also serve as distributors for these materials. Examples include
1.Harsunan Nijerya, a Publication of the Centre for The Study of Nigerian Languages, Bayero University Kano (1970 to date)
2.Algaita, a publication of Department of Nigerian Languages, Bayero University, Kano (from 2000)
3.Hausa Home Video: Technology, Economy and Society, Proceedings of the First International Conference on Hausa Films, by the Center for Hausa Cultural Studies,
Kano, Nigeria, 2003.
4.Nazari A Kan Harshe Da Adabi Da Al’adu Na Hausa, Littafi na Uku a Publication of the Centre for The Study of Nigerian Languages, Bayero University Kano, 1985.

Radio
While the radio is not a print medium, nevertheless it became a ready outlet for the print medium to reach mass audience. The use of radio and television around 1967 had great impact on Hausa language. This is because radio was used to introduce new terms and translation as well as programming. Discussion programs such Hausa/English by radio and Hausa/English by TV, “Mu Koma Gona” (Back to the Farm), “Kiwon Lafiya(Health program) etc. all contributed to the development of a literate Hausa citizenry.

Women in particular benefitted most from the Radio programs, because being based at home, they don’t engage in outside activities men do. As such, programs such as “Filin Mata”, (women Forum) “Girke-girke” (cooking) help tremendously in providing home-education to many Muslim Hausa women in purdah.

Newspapers/Magazines
From 1939 to date over 150 Hausa and Ajami news papers and magazines were published. However, very few of them are currently functional, and they cover diverse areas such as , social, political, religious, gender, economic, trade, and other professions. Some of them are as follows:

Gaskiya Ta Fi Kwabo Current affairs
Attajadid Islamic (Sunni)
Almizan Islamic (Shiite)
Aminiya Current affairs
Leadershi Hausa Current affairs
Matasa Youth
Zamani Youth/current affairs
Siyasa Politics
Basarakiya Emirate authority

International NGO Initiatives
In the new era of understanding (made mandatory by the experiences of the world wars) necessitates changing priorities and changing focus. The best way of achieving these, it was discovered, would be through cultural and diplomatic relationships. Foreign cultural centers were established in strategic cities in the north of Nigeria. Although established in the colonial era, they soon transformed into soft propaganda outfits for their post-colonial initiators. Some of these cultural centers are:

•United Arab Republic (Egypt) Cultural Centre (1960), cultural and religious activities, organizes lectures and seminars, talks on Arabic language, Islamic sermons in Friday mosques. The centre has also books facilities, newspapers and periodicals in Arabic.

•World Islamic Call Society (Libya) was established in northern Nigeria in 1998 promoting learning, recitation of Holy Qur’an publication by all possible methods (Hausa, Arabic, Ajami and English) of Islamic periodical, literature, books, and encyclopedias which present the tenets of Islam, the life of prophet of Islam- Muhammad (SAW) and the valves of Islamic civilization.
European cultural centers, such as The British Council, United States Information Services (USIS), Alliance Francaise never did patronize literacy in local languages – seeing their main target as creating a friendly youth base towards their respective countries, where prospective students are encouraged to apply for further studies. These European centers were aimed at mainstream education and had little to offer to mass education or non-formal education.

Media Technologies
Two aspects of media technology accelerated the development of multilingual literate environment. First were the wide-spread availability of cheap personal computer clones, and most importantly, the arrival of Windows 3.1 with its True type fonts in 1992. Second was the availability of cheap VHS cameras which led to the Hausa video film industry in 1990 – which itself led to creation of reading materials (mainly fanzines) to cater for the development of the industry, as well as Web spaces on the internet where heated discussions take place concerning the new entertainment media.

Internet (World Wide Web)
The Web has provided excellent opportunities for self-expression in Hausa language for millions of youth and young adults who had either rudiments of Western education, or had gone through the non-formal adult literacy classes. The Web became available widely in Nigeria from 2000. It provided opportunities for listserve groups and other social networking hubs to be formed that encouraged literacy specifically in Hausa language. These hubs included:

Yahoo Hausa Discussion Groups
Majalisar Marubuta (writers)
Majalisar Finafinan Hausa (Hausa video films)
Dandalin Siyasa (politics)
Masoya (romance)
Hausa da Hausawa (cultural)
Makadan Hausa (traditional Hausa music)
Often the debates in some of these groups are published in newspapers such as Aminiya, Hausa Leadership, Al-Mizan, Gaskiya Ta Fi Kwabo, which not only increased the awareness of these groups, but also encouraged more people to engage with the Web, particularly with the increasing popularity of social networking sites such as Facebook, High-5, Zorpia, Let me illustrate the popularity of the Web as a new literary medium for the young Hausa by looking at the outcomes of the discussions of two groups: Marubuta (writers) and Finafinan Hausa (film fans).

Majalisar Marubuta
Majalisar Marubuta was established in 2001 by Prof. Abdalla Uba Adamu (a researcher in media and cultural studies among the Hausa). It was meant to serve as a critical platform for Hausa writers, . The debates and discussions accorded many diaspora as well as Hausa speakers in other countries, particularly Niger Republic, the opportunity to participate in the discussions. The table below shows the summary of the postings of the group in the last eight years.
Discussions of Majalisar Marubuta (Hausa Writers), 2001-2009

Year Jan Feb Mar Apr May Jun Jul Aug Sep Oct Nov Dec Total
2009 49 186 149 156 129 70 147 39 925

2008 323 321 225 182 126 48 94 152 74 79 113 80 1817

2007 185 225 199 102 131 45 63 77 123 133 122 210 1615

2006 83 184 103 46 76 110 32 80 47 212 216 152 1341

2005 71 74 73 66 41 31 38 40 22 22 46 57 581

2004 57 64 95 48 47 98 65 37 44 76 54 16 701

2003 30 57 42 43 25 36 17 8 7 5 48 318

2002 1 3 4

2001 20 20

Total 7,322

Thus after a slow start, the group became more energetic in 2008 when it recorded it highest postings.

Majalisar Finafinan Hausa (Hausa video film fans)
This was also established in 2001 by Prof. Abdalla Uba Adamu. It is very clear that the focus on Hausa films was significantly higher than that of writers, as the table below shows in the number of postings in this group in the last eight years.

Discussions of Finafinan Hausa Groups, 2001-2009

Year Jan Feb Mar Apr May Jun Jul Aug Sep Oct Nov Dec Totals
2009 111 119 76 120 119 105 203 52 905

2008 277 231 159 99 86 102 71 127 130 85 43 121 1531

2007 197 113 282 239 322 232 244 272 242 240 153 211 2747

2006 464 422 460 382 560 342 340 194 121 198 208 135 3826

2005 685 413 452 525 342 275 376 422 283 560 582 710 5625

2004 606 356 442 488 394 292 324 360 397 379 402 496 4936

2003 281 305 356 394 233 284 426 394 250 292 290 435 3940

2002 59 76 73 133 45 113 68 76 101 99 157 242 1242

2001 6 50 79 26 55 216

Total 24,968

The highest posting was in 2005 and by 2007 the Hausa film industry has entered into a new direction leading to tougher censorship regulations.

Publishing the proceedings of this particular group in the Nigerian dailies attracted other readers who rapidly helped the community to grow and become a leading voice in intellectual discussion about the Hausa literature industry world-wide..

The increasing availability of the Internet made it possible for some of the Hausa video film industry publishers to experiment with online editions of their magazines, especially either on existing websites that will give them a presence, or on one of the numerous free hosting services from 2004. :

Others
Others were not totally Hausa in orientation, but were established by Hausa speakers and quite a bit of their contents is in Hausa language. These included:
KanoOnline
Gamji
Amana Online
Dantata

The emergence of the Hausa video film industry led to the conversion of some of the more popular Hausa prose fiction into film. Examples of such adaptations included:

1. Auren Jari
2. Idaniyar Ruwa
3. Son Zuciya,
4. Rigima Uban Wa Ta Kashe?
5. Da Kyar Na Sha
6. Kwabon Masoyi
7. In Da So Da Kauna
8. Haukar Mutum
9. Bakar Aniya
10. Gidan Haya
11. Tsuntsu Mai Wayo
12. Mazan ne Ko Mata?
13. Halimatu Ko Jummai
14. Alhaki Kwikwiyo
15. Ina Son Sa Haka
16. Babu Maraya Sai Rago
17. Auren Zamani
18. Ki Yarda Da Ni
19. Sa’adatu Sa’ar Mata
20. Kishi
21. Bakandamiyar Rikicin Duniya
22. Na San A Rina
23. Kuma Idan Bera da Sata (Hali)
24. Muguwar Kishiya
25. Maimunatu
26. |oyayyiyar Gaskiya (Ja’iba)
27. Soyayya Cikon Rayuwa
28. Suda da Turmi Sha Daka
29. Rabi’a
30. Hannun Da Ya Ba Da Kyautar Fure (Kadaura)
31. Ya Kenan (Kasko)
32. Sirrinsu da Shakka Babu
33. Komai Nisan Dare
34. Naira Da Kwabo
35. Halak
36. Wake [aya (Yana)
37. Bankwana da Masoyi
38. Dace Da Masoyi
39. Su Ma ‘Ya’ya Ne
40. Mowar Mata

There were also films that were converted into published books, although this was not very common. Examples included:

1. Cinnaka
2. Jamila Da Jamilu
3. Aminu Mijin Bose
4. Kada Ran-Kada Han
5. Larai Ta Kabiru
6. Tsintsiya

Films Magazines and Newspapers
The first effort to seriously intellectualize the Hausa home video or film industry started with variety and range of magazines and newspapers that accompanied the popularity of the industry from 1999. These magazines provided not only historical archival data, but also document how the industry developed from multiple perspectives Exemples include :

 Fim
 Gambiza
 Duniyar Fim
 Gidauniya
 Madubi
 Indiyana
 Tauraruwa
 Muntaz
 Nishadi
 Garkuwar Suda
 Garkuwa
 Majigi
 Bidiyo
 Abida
 Annashuwa
 Marubuciya

Only the first two of these magazines is still in production. The others have long ceased publishing due to increasing competition in a market that is not only limited but covers the same material.

International Media
Hausa language is used by international media i.e. BBC, Voice of America, Radio France International (RFI), Deutsche Welle, Radio Beijing, Radio Iran, Radio Egypt, Voice of Africa (Libya) and Family Radio in USA all this promote literary activities through their programming.

State Control (censorship)
Now I come to the final stage of my presentation. By the mid 1990s, large urban centers in the North had become successful publishing centers (about 50 centers) and also with about 200 home video production and post-production companies. During this period Hausa script writers and Hausa prose writers entered their halcyon years of Freudian expression after a decade of “free expression.” This did not go down well with society, as represented by the state governments in Kano. Subsequently, the
Kano state government set up a books and films production control agency known as, ‘Kano State Censorship Board’ in 2001. The board was established principally to monitor the publishing books and home videos and censor their contents, grade them appropriately for public consumption.

Government Agencies
From 1990 to date state governments i.e. Kano state (A Daidaita Sahu) introduced agencies that promote literary activities by producing books and pamphlets on societal re-orientation in the Hausa language

Section 4: -- Conclusion
The contribution of government agencies as well as non-governmental organizations e.g. National Commission for Mass Education, UNICEF in support of the creation of Multilingual literate environment in Northern Nigeria using Arabic, Hausa, Ajami, Kanuri, and Fulfulde as well as the National language which English is truly commendable. Private publishers have also contributed in this process, as exemplified by Gidan Dabino Publishers in the development of a multilingual literate environment in northern Nigeria.

Today more than 60 million people across West Africa can be classified as literate in that they can read and write in one of the above language especially the Hausaland of Northern Nigeria. Further, the use of Arabic alphabet (domesticated as Ajami) has also opened up avenues for religious publishing and facilitated religious understanding among millions of readers who are literate in Arabic alphabet, but non-literate in English alphabet. It is clear therefore that multilingual publishing and readership has entered into an exciting new era.

Littattafan Soyayya: Samuwarsu da Bunkasarsu da kuma Tasirin su ga Al’umar Hausawa a Nijeriya

2008-12-20T07:10:00.006+01:00

Na gabatar da wannan takarda a Sashen Koyar da Harsunan Afrika da Nazarin Al’adun kasar Itofiya, a Jami’ar Hamburg, Kasar Jamus. Ranar Laraba ३ ga watan Disamba, 2008

1.0 Gabatarwa
Ta hanyar rubutu ne marubuta suke fitar da abubuwan da suke cikin zuciyoyinsu, wadanda suka faru da kuma wadanda suke hasashen za su faru nan gaba, don jama’a masu karatu ko sauraro ta hanyar rediyo su ji kuma su karu da abubuwan da ke cikin rubutun wanda ya shafi ilmantarwa ko tarbiyyantarwa ko nishadantarwa ko kuma akasin haka.
Rubutu rayayyen al'amari ne da kan wanzu matukar wanzuwar duniya, kuma tamkar shuka ce wadda in har an yi ta za a girbi abin da aka shuka.
Bisa la’akari da irin wannan tunani na sama ya sa na shiga fagen tattauna soyayya da yadda take da tasiri a rubuce-rubucen Hausa, sai dai kamar yadda yake abu ne sananne ga jama’ar da suka san Hausawa ko suke jin labarin su, cewa tun tuni Hausawa suna da tsarin soyayyarsu kafin su cudanya da sauran jama’a kamar Larabawa da kuma Turawa, har kuma suka dinga kwaikwayar wadannan baki a wajen tafiyar da soyayyarsu da auratayya, da sauran mu’amaloli na yau da kullum.
A gargajiyance, Bahaushe a fagen soyayya mutum ne mai kunya da hakuri da dauriya da kuma kau da kai da bin maganar magabatansa, sau da kafa misali, Bahaushe ko Bahaushiya na zamanin baya can, ana iya aura masa mata ko aura mata mijin da ba su san juna ido da ido ba, wato sai an daura auren an kawo matar sannan za su ga juna. Sannan kuma Hausawa suna da wata al’ada ta tsarance inda masoya biyu (saurayi da budurwa) suke kwana a kan gado daya su kuma tashi ba tare da wani abu ya shiga tsakaninsu ba, ba don ba su da sha’awar juna ba, a’a, saboda akwai al’adar kasa wadda ta hana yin haka. Ashe ke nan su masu biyayya ne da juriya da hakuri da yarda da juna da amana. Idan budurwa suna soyayya da saurayi, ba za ta iya zuwa gidan su saurayin ba, wai don ta gan shi ko kuma ta kawo masa ziyara, sai dai in da wata matsala mai karfi kamar mutuwa ko haihuwa ko duba marar lafiya, ko bikin aure ko salla. Bayan haka idan yarinya ta san za ta hadu da saurayinta a hanyar da za ta bi ta je wata unguwa, to da wuya ta bi hanyar sai ta canza wata, duk don kada su hadu. Sannan budurwa ba ta iya ambatar sunan saurayinta kai tsaye, sai dai ta dinga kiran sa da wani suna a maimakon sunansa na gaskiya, in kuwa ta aure shi shi kenan ta yi sallama da fadin sunansa. Wannan dalili ne ma ya sa wasu suke daukar Hausawa ba su san soyayya ba ko kuma ba su iya ta ba, ba haka ba ne, soyayyar Bahaushe ba ya bayyana ta a fili sai in an yi aure a wajen zamansa da matarsa, domin a lokacin ta zama mallakarsa.
Idan aka dubi wasu daga cikin tatsuniyoyin Hausawa za a fahimci wasu al’adun Hausawa nagartattu, misali a cikin littafin Yahaya (1971:1-12) tana nuna mana yadda Bahaushe ba ya son rashin gaskiya da karya da cin amana, kamar yadda Gizo ya yi a lokacin da aka ba shi aikin tsinke baure, ya dauki alkawarin ba zai sha ko daya ba, amma ya zo ya sha ya ce bai sha ba. A karshe da aka gano ya sha sarki ya fasa ba shi auren ‘yarsa, wadda har an kai ta gidansa da kayan gararta masu yawa, aka fasa a ka dawo da ita gidansu.
Sannan in aka duba tatsuniyar Musa Dan Sarki (Yahaya, 1972:21-28) ita kuma tana nuna yadda budurwa Bahaushiya take jin kunyar fadin sunan masoyinta, tun kafin a yi aure, bare kuma in an yi auren.
A gabatarwar da Farfesa M.K.M. Galadanci ya yi a wani littafi na soyayya a cikin shekarar 1992, ga abin da yake cewa:
“Marubutan Hausa na farko ba su cika son yin rubutu kan soyayya ba, watakila don gudun zancen mata da amfani da kalmomin kuruciya ko ma ta kai ga yin batsa saboda haka da wuya a sami dadadden littafi (kai ko ma rubutacciyar waka) kan soyayya. A ‘yan shekarun nan marubutan zamani, matasa, sun toshe mana wannan gibi na adabin Hausa. Wannan littafi wanda Malam Ado Ahmad Gidan Dabino ya wallafa, Hattara Dai Masoya, na daya daga cikin kyawawan misalan irin wannan kokari” (Galadanci, M.K.M.; 1992: shafi na K).
Saboda Hausawa sun cudanya da wsau al’umma baki kamar Larabawa da Turawa shi ya sa suka sami nason wasu al’adu da dabi’un wadannan mutane musamman a zamantakewar yau da kullum, kama tun daga kan soyayyarsu da auratayyarsu da bikin suna da abinci da suturarsu da sauransu.
Karuwar Hausawa da wadannan al’adu daga baki na nesa da na kusa da su ya sanya suka iya rubutu da karatu cikin harshen Hausa। Daga nan suka sami dabarun dauwana al’adunsu da adabinsu a rubuce a cikin littattafai na binciken ilmi da wadanda ake kagawa na zube da wasan kwaikwayo da kuma wake-wake da sauran dangogin ilmi.

2.0 Labaran soyyaya
Labaran soyyaya suna da wasu sinadarai wadanda idan aka hada su yayin rubutun ya fi dadi da armashi, idan kuma labarin bai same su ba to labarin ba zai yi armashi ko dadi ba, kuma rashin sa zai sa a kasa cim ma manufar da ake son gina labarin a kai, matukar babu wadannan abubuwa labarin ba zai zama labarin soyayya ba, wato ba za a kai ga babbar manufa ba.
Kamar yadda aka sani soyayya ta kasu iri daban-daban, musamman yadda take wakana tsakanin saurayi da budurwa, ko miji da mata, ko ‘ya’ya da mahaifinsu, da sauransu. To amma babbar manufarsu (jigo) daya ce wato soyayya, sai dai kananan jigoginsu wadanda a kansu ne babban jigon ya ta’allaka, sun sha bamban da juna, wadannan kananan jigogi kuma su ne ake kira tubalan gina babban jigo. To amma duk da haka a iya kawo wadannan jigogi a dunkule tun da yake babban jigonsu daya ne (soyayya) wato ke nan a dunkule a iya bayyana tubalan ginin labarin soyayya, musamman tsakanin mace da namiji kamar haka:
• Sunayen mutane da suka dace (taurari)
• Siffanta mata masu kyan hali da kyawun halitta
• Bayyana ire-iren mataye ko mazajen da mafi yawan mutane suka fi so
• Bayyana kyawawan halaye na iyaye da ’ya’yansu
• Tunani
• Biyayya
• Fito da abubuwan da namiji ya fi son mace ta yi masa
• Fito da abubuwan da mace ta fi son namiji ya yi mata
• Fito da abubuwan da ke faruwa a rayuwa ta zahiri dangane da soyayya,
musamman a rayuwar ma’aurata
•Yanayin soyayya bayan ta rikode ta zama aure
• Amfani da kalmomin soyayya masu dadi da faranta zuciya
• Halayyar wurin da labarin zai wakana
• Da sauransu.
A halin yanzu da an ji an ambaci labarin soyayya, watakila nan da nan za a tuna cewa ko ana nufin labaran da matasan yanzu suka fi so a zuciyarsu fiye da kowane labari. Labari wani abin da aka rawaito ne da ya wuce mai dan tsawo cikin shafuka, aka gina shi bisa gaskiya ko bazama a mafarke-mafarken rayuwa Shi labarin soyayya shi ne abin da yake wakana tsakanin saurayi da budurwa, ko mata da miji, ko ko?
Rubutattun labaran soyayya shiryayyun zantuka ne da yawanci akan kaga, ko aka kara wa gishiri, da ake shinfidawa a fasalin zube ko wasa ta bin babi-babi ko fitowa-fitowa ko kashi-kashi, cikin azanci da ke dauke da wani salo na musamman zuwa ga al’ummar da aka rubuta shi domin ta.

2.1 Samuwar Littattafan Soyayya
Sabanin yadda wasu suke dauka a ransu cewa a ’yan shekarun nan ne Hausawa suka soma rubuce-rubucen wakoki ko kuma labarai a kan soyayya. Bincike ya nuna cewa a wajen karshen shekarar 1880, an sami wata waka da aka rubuta cikin Ajami wadda wani mutum mawaki mai suna Aikau ya rubuta kuma ya ba ta suna Begen Mariya. Shi kuma wani Bajamushe Dr. Rudolph Prietze (1854-1933), daga baya, ya tattara ire-iren wakokin da aka yi da ajami ya mayar da su littafi. An buga wannan littafin a shekarar 1927 da sunan littafin Lieder des Haussawolks, (Wakokin Al’ummar Hausawa).
Shi kuma Farfesa Umaru Balarabe Ahmed ya fassara su, aka buga a shekarar 2002, aka sanya wa littafin suna Jiya A Yau: Dadaddun Wakokin Hausa.
Ga wasu daga cikin baitocin wakar Aikau:
Mai kyaun ido na barewa,
Mare Gudaliya, ‘yar Ranau!,
Ni ban san ana kamna ba,
Sai a wurin ki jikal Ranau,
In nai rawa na juya,
Dukka domin ki ne’yar Ranau.

Begenki ya ci raina, Mare,
Tilas ne nake yi mi ki bege,
Mare Gudaliya ‘yar Ranau!

Arme yakinku ne ‘yan mata,
Ya ci Gudaliya ‘yar Ranau,
Kafal da bat takalmi,
Ita tsidau yake fudawa.

Wanda ba masoyi,
Shine na ya zo duniya don wofi,
Ni Mare ta fi uwata,
Mare ta fi ubana,
Don raina yana son Mare,
Mare Gudaliya ‘yar Ranau.
(Ahmad;2002:4-6)

Sannan a lokacin da aka gabatar da gasar farko ta rubuce-rubucen Hausa a Arewacin Nijeriya, wanda Hukumar Talifi ta yi a tsakanin shekarar 1932-1933, an sami littafin soyayya a cikinsu, wato littafin Jiki Magayi na J. Tafida da R. East, an buga littafin a shekarar 1935. Littafin yana bayar da labarin daukar fansa a kan wata soyayya da aka sami kasayya bisa danniya a cikinta.

A shekarar 1978 kamfanin NNPC sun buga wani littafi mai suna Sihirtaccen Gari, wanda Malam Amada Katsina ya fassara daga cikin harshen Larabci zuwa Hausa, sunan littafin da ya fassara Ikra na Sayid Kutub. Shi ma na soyayya ne.
A shekarar 1978, kamfanin dab’i da wallafa mai suna Kamfanin Buga Littattafai na Arewacin Nijeriya da yake a Zariya, kuma wanda ya shahara a buga littattafan Hausa, yau sama da shekaru Hamsin da suka shude, ya fito da gasar kagaggun labarai, makamanciyar gasar farko wadda aka yi a shekarar 1933.
A wannan gasa ta shekarar 1978, an sami littattafan soyayya guda uku a ciki, wato So Aljannar Duniya na Hafsatu Abdulwaheed da Amadi Na Malam Amah na Magaji Danbatta da Mallakin Zuciyata na Sulaiman Ibrahim Katsina, duk wadannan littattafai an buga su a shekarar 1980, kuma kamfanin wallafa da dab’i na Arewa ne ya buga su.
Babban abin mamaki shi ne daya daga cikin wadanda suka yi nasara din mace ce, wacce ta yi nasara da kagaggen labarinta na soyayya mai suna So Aljannar Duniya, wato Hafsat Abdulwaheed। Wannan littafin ba karamin tubali ne ba a wajen gina harsashin samuwar mata Hausawa kuma Fulani marubuta ba. So Aljannar Duniya shi ne littafi na farko da mace ta rubuta a cikin harshen Hausa. Bugu da kari, shi ne littafin farko na adabin soyayya, wanda mace ta rubuta a Arewacin Nijeriya.

Hotunan littattafan:
Mallakin Zuciyata
So Aljannar Duniya
Amadi Na Malam Amah

A cikin shekarar 1980 Hukumar Al’adu Ta Kasa ta shirya gasar rubuce-rubuce cikin harsunan Hausa da Yorba da Ibo, amma Hausawa ne kawai suka shiga gasar da sauran harsunan ba su kawo littafi ko daya ba, inda aka samar da littattafai guda shida wato
• Zabi Naka
• Karshen Alewa Kasa
• Turmin Danya
• Tsumagiyar Kan Hanya
• Soyayya Ta Fi Kudi
• Dausayin Soyayya.
Wadannan littattafai sun hada da na zube guda ukun da wasan kwaikwayo guda daya da na waka guda daya da kuma na wasa kwakwalwa guda daya, kuma cikinsu guda biyu ne suka karkata kan soyayya, wato Soyayya Ta Fi Kudi na Hadi Abdullahi Alkanci wanda yake wasan kwaikwayo ne da kuma Dausayin Soyayya na Bello Sa’id shi kuma na wakokin soyayya ne zalla.
Wata gasar kuma da aka yi ita ce ta cikin shekarar 1988 wadda Hukumar Raya Al’adun Gargajiya ta Jihar Kaduna ta yi inda aka sami littattafai guda shida wato Kowa Ya Bar Gida, na Mahmud Barau Bambale da Kifin Rijiya na Ibrahim Sheme da kuma Dukan Ruwa na Yusuf M. Adamu, a rukunin rayuwa ta zamani ke nan. Sai kuma rukunin rayuwa ta soyayya an sami, Jamilu Mijin Jamila da Kome Nisan Dare da kuma Dabaibayi, a matsayin zakaru.

Littattafan da aka buga daga cikin wadannan guda shida, marubutansu ne suka dauki nauyin abinsu da kansu. Daga cikinsu, marubucin Kifin Rijiya Ibrahm Sheme ya buga nasa littafin a kamfani Nation House, Kaduna, a shekarar 1991. Shi kuwa marubucin Kowa Ya Bar Gida da Kome Nisan Dare, wato Mahmud Barau Bambale, ya fara buga littattafan nasa ne da wani kamfani mai suna Ibramud Nigerian Limited, Zaria, a 1994. Sauran littattafan guda uku har yau ba a buga su ba.
Kafin wannan gasa ta 1988 an sami wani marubuci, matashi ya bayyana da wani sabon littafinsa mai suna In Da Rai…, wanda aka buga shi a shekarar 1984.

Wata matashiyar mai suna Talatu wada Ahmed ta fito da nata littafin mai suna Rabin Raina, ta buga littafi na daya a shekarar 1985, littafin da ya yi tsokaci a kan ilmin mata da kuma muhimmancin kyale ‘ya mace ta zabi masoyinta, maimakon a tilasta mata a kan wanda za ta aura.

Ba a jima da fitowar Rabin Raina ba, sai Ibrahim Hamza Abdullahi Bichi marubucin Soyayya Gamon Jini, littafin da ya fito a shekarra 1986, sai kuma Balaraba Ramat Yakubu ta fito da nata littafin, mai suna Budurwar Zuciya, a shekarar 1987 wanda ya fadada sakonnin da suke cikin So Aljannar Duniya da kuma Rabin Raina, ta nuna illar auren dole. Amma littafin da ya fito da sakon Balaraba Ramat Yakubu fili shi ne Wa Zai Auri Jahila? a inda ta nuna illar auren dole da kuma muhimmancin ilmin ‘ya mace.

Wadannan kagaggun labarai na soyayya su ne suka bude kofa ta rubuta littattafan soyayya na Hausa।

Hotunan littattafan
Rabin Raina 1, 2, 3
Budurwar Zuciya
Wa Zai Auri Jahila?

Sakonnin da littattafan farko suke dauke da su sun nuna muhimmancin bai wa mata ‘yancin ra’ayinsu a kan abin da ya shafi rayuwarsu tun ma ba a kan aure ba da kuma muhimmancin ilmi ga mata, sannan kuma ga yadda mata masu ilmi suka fi mata marasa ilmi da wayewa da gogewa a zama na rayuwa.
Lokacin da maza suka dada shigowa fagen rubutun kagaggun labaro na soyayya, sun tallafa wa mata ne ta wajen nuna muhimmancin kyautata wa mata da kuma ba su hakkinsu। Wasu maza marubuta da suka biyo baya su ne, Ahmad Mahmood Zaharadden Yakasai Kogin Soyayya (1988) da Yusuf Muhammad Adamu Idan So Cuta Ne (1989) da Ibrahim Saleh Gumel Wasiyar

Baba Kere (1989).

Wasiyar Baba Kere
Inda Rai Da Rabo
Soyayya Gamon Jini
Kogin Soyayya
Idan So Cuta Ne

Daga shekarar 1980, wasu marubuta sun sami sa’ar kamfanonin wallafa na Arewa sun buga musu littattafansu, wasu kuma sun buga littattafan da kansu। A iya tsawon shekaru goma da fara samun matasa marubuta littattafan soyayya, wato daga 1980 zuwa 1990, ba a buga littattafan soyayya na Hausa guda dari a duk fadin arewacin Nijeriya, har a gan su a kasuwa ana sayarwa ba। Manyan kamfanonin buga littattafai a lokacin ba su amsar rubuce-rubucen soyayya su buga, sai lttattafan da aka shigar da su a manhajar koyarwa a makarantu suka fi damuwa da su, don sun fi samun kudi a kansu।

Shekarar 1990 a wannan lokaci ne sababbin jini, matasan marubuta suka bayyana a farfajiyar rubutun soyayya, sahun farko na marubutan wannan lokaci su ne Ado Ahmad Gidan Dabino da Dan’azimi Babba Chediyar ‘Yan Gurasa da Aminu Abdu Na’inna da Badamasi Shu’aibu Burji da Hamisu Bature da Aminu Hassan Yakasai da Abdullahi Yahaya Mai Zare da Bala Muhammad Makosa da Bashir Sanda Gusau da Bala Anas Babin Lata Kabiru Muhammad Assada Kabiru Ibrahim Yakasai da Abdullahi Muhammad Gusau da Kabiru Hassan Illelah da Yusuf Aliyu Lawan Gwazaye da Hauwa Aminu da Zuwaira Isa da Abba Bature Kawu da Safiya A. Tijjani da Ashiru Bala Bichi da Ibrahim M. Mandawari da Bilkisu S. Ahmed Funtuwa da Muhammad Usman da Laila Zaharaddeen da Hassana Ibrahim Daneji da Abubakar Ishaq da Balarabe Abdullahi da Hajiya H.K.A. Gusau da Sahanunu Garba da Binta Bello Dambatta da Binta Maiwada da Jummai Mohammed Argungu da Mamman Nasiru Zungeru da Karima Abdu D/Tofa da Lami Tijjani Maiatamfa da kuma Usman K. Muhammed
Nason wadannan littattafai ya zama kugiyar da ta makalo zuciyoyin makaranta, maza da mata, suka shiga karatun littattafai gadan-gadan। Sannan kuma gidajen rediyoyi, kamar Rediyo Kano da Rediyon Nijeriya na Kaduna da Rediyo Rima Sokoto da Rediyo FM tasha ta 3, Legas da kuma wasu gidajen rediyoyi na kasar Nijar, kamar rediyo Anfani FM, da sauransu duk suna karanta ire-iren wadannan littattafai don jama’a masu sauraron su.

In Da So D a Kauna na 1 da 2
The Soul of My Heart

Daga shekara ta 1978, lokacin da aka fara samun littattafan soyayya na Hausa zuwa wannan shekara ta 2008, bincike ya nuna ana da ire-iren wadannan littattafai sama da dubu uku। Kuma har yanzu ana nan ana tattara bayanai kan wadannan littattafai na Soyayya.
Kasar Nijar ba a bar ta a baya ba wajen samar da littattafan karantawa cikin harsunan gida wadanda suka shafi soyayya da wasu al’amura na rayuwa. A cikin shekarar 2000 an kafa wani sashe na buga littattafai mai suna Albasa wanda yake karkashin 2peb da ke Ma’aikatar Ilmi ta Jamhuriyyar Nijar wanda ya sami tallafin kudi daga GTZ na kasar Jamus, inda suke buga littattafai cikin harsunan gida, kamar Hausa da Zarma da Kanuri da Tamajaq da Fullanci, sannan har da Faransanci. Wannan hukuma ta buga littattafai mabambanta sama da iri sittin, kuma na soyayya suna da yawa a ciki. Wannan aiki an yi shi ne daga shekarar 2000 zuwa 2004, wato na tsawon shekara hudu. Hukumar sukan sanya gasanni tsakanin marubuta cikin harsunan gida a zabi zakaru a ciki a buga musu littattafansu kyauta, sannnan a ba su wasu kudi a kuma ba su kyautar wasu litattafan. Wannna madaba’a ta Albasa tana sayar da littattafanta ne cikin farashi mai araha don littattafan su sami isa ga masu karatu. Sukan rage kudin littafin da wajen kashi hamsin cikin dari na kudin da aka buga shi .
Bayan an gama aikin da aka shata a ma’aiktar 2peb da madaba’ar Albasa a cikin shekarar 2004 sai kuma aka sake kafa wani aikin karkashen ma’aikatar ilmi ta kasa wanda aka sanya masa suna SOUTEBA, a cikin shekarar 2004 har zuwa yau, shi kuma wannan aiki na SOUTEBA yana samun kudin gudanar da wannan aiki nasu daga kungiyar kasashen EUROP, suna samar da littattafai cikin harsunan gida da kuma koyarwa cikin harsunan gida a wannan kasa ta Nijar baki daya. Zuwa yau bincike ya tabbatar da cewa daga 2000 zuwa yau an buga kwafin littattafai 380,000 cikin harsunan da muka bayyana a sama.
Hotunan littattafan Kasar Nijar
A cikin shekarar 2006 hukumomin UNESCO da OIF suka nemi kamfanonin buga littattafai da marubuta cikin harsunan Afrika, don su rubuta littattafai cikin harsunan Hausa da Zarma da Fulfulde da Songhai. An zabo kamfanin wallafa na Gashingo da yake a Niamey, a Nijeriya kuma an dauki kamfani na Gidan Dabino International Nigeria Limited da yake a Kano, sannan an dauko kamfanin Edis da ke Bamako ta kasar Mali. Daga nan, aka hadu a Mali da Nijar da Cotonou aka yi tarurruka inda aka tattauna, aka tabbatar da za a buga littattafai takwas, uku daga Nijar, uku daga Mali, biyu daga Nijeriya. Kuma hukumomin nan na UNESCO da OIF sun bayar da tallafin kudi na buga wadannan litttattafai.
Hotunan littattafan UNESCO/OIF, na Hausa
Yawancin marubutan wadannan littattafai matasa ne wadanda shekarunsu suka fara daga ashirin zuwa talatin da biyar (20-35). Littattafan da aka rubuta cikin harshen Hausa sun hada da Maza Gumbar Dutse na Yusuf M. Adamu da Bakin Karfe na Zainabu Gonde .
Yawancin matasa marubuta suna da sha’awar kallon finafinan da suka danganci soyayya, a gidajen kallo na silima ko bidiyo ko kuma talbijin, don haka, ba za a raba su da tunanin soyayya a zuciyoyinsu ba. Haka in suka zo yin rubutu, dole wannan tasiri ya yi aiki a cikin tunaninsu da rubutunsu. Kuma yawancin marubutan suna da sha’awar shirin fim amma rashin karfin aljihun shirya fim ya sa suka tsaya a fagen rubutu. Za a tabbatar da haka in aka lura sosai yadda a cikin ‘yan shekaru wasu littattafan an mayar da su fim, haka nan kuma, wasu marubutan suka tsunduma cikin harkar fim gadangadan.
Kasancewar rubuce-rubucen matasa na soyayya ne, mafi yawa makarantansu ma matasa ne, ko da a kasuwanni ka je za ka iske su matasan maza da mata ne suka fi zuwa sayen litattafan, kuma su kansu ‘yan kasuwar sun fi son litttattafan soyayya don ya fi amsuwa ga abokan cinikinsu। Idan ma ka kawo musu littafin da ba na soyayya ba ba su ciki murna su amshe shi hannu biyu ba, don ba sa samun ciniki sosai in ba wanda ya kunshi soyayya ba. Kadan daga cikin marubuta wadanda sunansu ya yi fice, suka shahara, su ne kawai suke canza salon rubutunsu daga soyayya zuwa wani fannin su kuma samu amsuwa ga masu karatu da kuma masu sayar da littattafai.

Hotunan Wasu littattafa

2।2 Bunkasar Littattafan Soyayya

Daga shekarar 1991 zuwa 2000, marubuta matasa maza da mata sun rubuta tare da buga littattafai Hausa na zamani masu sunaye mabambanta sama da guda dubu daya (1000). A cikin littafin Furniss da wani (2004) da http://hausa.soas.ac.uk/ an fadi yawan littattafan soyayya da ya tattara kimanin guda dubu daya da dari takwas da talatin da biyar (1835). Daga iya inda wannan binciken ya tsaya an ci gaba da dorawa, kuma ya zuwa yau (2008) akwai littattafan Hausa na soyayya sama da dubu uku (3,000).

Wannan ci gaba ya samu ne saboda wasu dalilai wadanda suka hada da:
• Samuwar na’ura mai kwakwalwa (computer)
• Samuwar matasa masu sha’awar rubuce-rubuce
• Samuwar makaranta littattafai
• Samuwar kungiyoyin marubuta
• Samuwar kantunan sayar da littattafai masu yawa
• Zuwan baki daga wasu jihohi da kasashe don sayen littattafai
• Gidajen rediyoyi da suke karanta littattafan Hausa
• Sanya littattafai a jaridu da mujallun Hausa (sanya labarin kadan-kadan)
• Buga littafi da marubuta suke yi da kansu
• Tallafi da wasu hukumomin gwamnati suke yi wa marubuta
• Buga littattafai masu inganci da kyan takarda, masu yawan shafuka,
• Samuwar kamfanonin buga littattafai na ‘yan kasuwa
• Sanya gasanni tsakanin marubuta
• Bikin karrama marubuta
• Buga littafi a dunkule maimakon rarraba shi kashi-kashi
• Samar da aikin yi ga matasa maza da mata
• Bude majalisun marubuta na Hausa a yanar gizo (internet)
• Mayar da wasu littattafai zuwa fim na bidiyo
• Karanta littatafi a kan faifan CD, ana sayarwa, 2008 (audio book)
• da sauransu
Harkar rubuce–rubucen littattafan Hausa na soyayya ta samu bunkasa kwarai da gaske. Saboda yawan dalilai da suka habakar da rubuce-rubucen soyayya, a wannan takarda an dan fadada bayanai a kan wasu daga cikinsu kamar haka:

2.2.1 Buga littafi da marubuta suke yi da kansu: wannan ba karamin babban yinkuri ne marubuta suka yi ba, domin lokuta da dama marubuci zai rubuta littafi ya yi ta neman wani babban kamfani ya dauki nauyin buga masa, don ya dinga ba shi wani kaso na ribar da aka samu (royality) amma abin ya gagara, ko da sun karbi littafin sai ya yi shekara da shekaru ba a buga ba, kai in ma ba a yi sa a ba sai littafin ma ya bata gaba daya, ko kuma in ma sun yarda sun buga maka, wajen biyan hakkin marubuci sai an ji kansu da shi don ba za su biya shi daidai ba. Wannan shi ya jawo marubuta suke yin aikin su kai tsaye, wato sun tsara su buga kuma su kai kasuwa, da haka ne harkar rubuce-rubucen Hausa musamman na soyayya suka bunkasa suka kai matsayin da suka kai, wato (sefl publishing)

2.2.2 Gidajen rediyo da suke karanta littattafan Hausa: wannan wata babbar hanya ce
da litttafan soyayya na Hausa suka samu bunkasa da yaduwa da kuma shiga zuciyoyin masu sauraro, a wajen Hausawa da ma wadanda ba Hausawa ba amma suna sha’awar harshen Hausa, kai a sanadiyyar haka ma an sami mutane da yawa da suka fara sha’awar yin rubutu, har ma suka rubuta yi din suka buga shi ya shiga kasuwa, musammam ma matan aure. Ba kuma a gidajen rediyon Nijeriya ne kawai ake karanta wadannan litattafai ba, in ka shiga kasar Nijar kusan duk gidajen rediyoyin kasar sama da guda goma suna da filin karanta littattafan Hausa na soyayya wanda suke kira da suna Dandalin Soyayya.

2.2.3 Samuwar kungiyoyin marubuta: sakamakon kafa kungiyoyin marubuta a cikin jihohin Nijeriya musammam a Arewa, rubuce-rubucen Hausa na soyayya sun bunkasa saboda yawan tarurruka da wayar da kan jama’a da kungiyoyin suke yi a kan muhimmanci rubuce-rubuce cikin harshensu na haihuwa da kuma bai wa marubutan shawarwarin yadda za su inganta harkar rubuce-rubucensu.

2.2.4 Tallafi da wasu hukumomin gwamnati suke yi wa marubuta: babu shakka wasu daga cikin hukumomin gwamnati na jihohin Nijeriya suna tallafa wa marubuta, misali a jihar da nake wato Kano, hukumar A Daidaita Sahu wadda Dr. Bala Muhammad yake jagoranta, a cikin shekarar 2004 ta shirya wani taro da marubutan jihar Kano, musammaman marubuta cikin harshen Hausa inda ta yi musu wata bitar sanin makamar aiki ta kwana biyar don marubuta su yi mata rubutu na canza hallayyar matasa a kan munanan dabi’u, kamar shaye-shaye da ha’inci da zaman banza da soyayya da dogaro da kai da harkokin daba da dai sauransu. Kuma sakamakon wannan bita an rubuta litttafai goma sha bakwai wadanda suka yi magana a kan batutuwa mabambanta, wadanda aka buga su har kwafi dubu tamanin da biyar, ana raba su a makarantun sakandare da kuma sauran jama’a masu sha’awar karatun littattafan Hausa. Ba kuma a nan suka tsaya ba kawai suna tallafa wa marubuta da dama wadanda ba su da halin iya daukar nauyin buga littattafansu. Bayan haka kuma takan tallafa wa kungiyoyin marubuta na jihar Kano in za su yi wasu tarurruka ko za su yi tafiya zuwa wata jiha ko kasa. Misali, a duk lokacin da kungiyar marubuta ta Nijeriya Reshen jihar Kano suka kai mata takardar neman taimako zuwa wani taro sukan taimaka, a lokacin da za a tafi Jihar Imo da Bayelsa da kasar Nijar duk wannan hukuma ta taimaka wa ANA, sannan a cikin wannan shekara ta 2008, kungiyar marubuta mata zalla, wato Kallabi Writers Association da za su kaddamar da kalandarsu, A Daidaita Sahu sun taimaka musu kwarai da gaske.
Sannan kuma hukumomin Uensco da OIF su ma sun tallafawa marubuta da kamfanonin dab’i don a samar da littafai cikin harsunan Afrika, a kasashe uku, wato Nijeriya da Nijar da kuma Mali.

2.2.5 Bikin karrama marubuta: kungiyoyin marubuta suna bikin karrama marubuta da kuma mutanen da suke taimakon harkar rubutu cikin harshen Hausa, shekarar da Ta gabata 2007 kungiyar Hausa Authors Forum (HAF) ta karrama wasu tsofaffi kuma fitattun marubuta da kuma matasa da wadanda suka taimaki adabi. Wasu daga cikin mutanen da aka karrama akwai, marigayi Abubakar Imam da Sa’adu Zungur da Malam Aminu Kano Farfesa Sa’idu Muhammad Gusau Abdulkadir Dangambo da Dandatti Abdulkadir. Kungiyar marubuta mata ta kallabi ma sun kaddamar da kungiyar tare da kalandarta. Su ma sun karrama wasu mutane da suka taimaka wa harkar Adabi.

2.2.6 Bude majalisun marubuta na Hausa a yanar gizo (internet): Farfesa Abdalla Uba Adamu shi ne ya fara bude wa marubuta majalisa a yanar gizo don su sami wata mahada da za su dinga tattauna matsaloli da nasarorin marubuta, marubuta@yahoogroups.com sannan ana sanya sharhi na littattafai ko kuma wata sanarwa da ta shafi marubuta, game da bikin aure ko suna, don sada zumunci a tsakaninsu, ko kuwa rasuwa ko rashin lafiya. Bayan wannan Dr. Yusuf M. Adamu ya bude wani blog mai suna www.marubutanhausa.blogspot.com, wanda yake bayar da tarihin marubutan Hausa, tare kuma da hotunansu a ciki. Har ila yau kuma Ado Ahmad Gidan Dabino ya bude wani blog din mai suna www.fagenmarubuta.blogspot.com wanda ake sanya gajerun labaran marubutan Hausa musamman ‘ya’yan kungiyar marubuta ta Nijeriya reshen jihar Kano (ANA).

2.2.7 Sanya gasa tsakanin marubuta: baya ga wadancan gasanni da aka yi a Arewacin Nijeriya don bunkasa harkar rubuce-rubucen littattafa na Hausa, an ci gaba da samun ire-iren wadannan gasanni kamar yadda e Kamfani Fisbas Media da ke Kadun ya sanya gasar marubuta a shekara ta 1994 inda aka samu littattafai guda uku, amma har yanzu ba a buga su ba kuma ba a bayar da kyautukan ba. A shekarar 2007 an sanya gasar marubutan Hausa wadanda suke rubutun zube, don tunwa da marigayi Injiniya Bashir Karaye, kuma an ware kudi Naira dubu dari uku N300,000 ga mutane uku, na farko N150,000 na biyu N100,000 na uku N50,000. a wannan shekara ta 2007, shekarar da aka fara gasar Littafin ‘Yartsane na Ibrahim Sheme ne ya yi na daya, sai kuma Matar Uba Jaraba na Hajiya Balaraba Ramat ya yi na biyu, littafin Kankana na Maje El- Hajij shi ne ya yi na uku.

A wannan shekara da muke cikin2008, an sake yin wannan gasa, kuma littafin Baki Abin Magana na Dala’ilu Bobboji ne ya na farko aka ba shi N150,000 sai kuma Bakin Kishi na Muhammad Lawan Barista ya yin a biyu aka ba shi N100,000, na uku kuma shi ne Garinmu Da Nisa na Ibrahim Birniwa.

2.2.8 Mayar da wasu littattafai zuwa fim na bidiyo: da tafiya ta yi tafiya a cikin rubuce-rubucen matasa sai kuma sha’awar nan ta harkar fim ta dada karuwa gare su har kuma wasu daga cikinsu suka tsunduma tsundum cikin harkokin finafinan Hausa. Ga Jerin sunayen wasu marubuta da suka shiga harkar fim da kuma littattafan da aka mayam fim:

Marubuci Sunan Littafin da aka Mayar Fim
1 Abba Bature- Auren Jari
2 Abdul’aziz Sani Idaniyar Ruwa
3 Abdullahi Yahaya Mai Zare ........
4 Abubakar Ishak Rigima Uban Wa T7a Kashe? Da Da Kyar Na Sha
5 Adamu Muhammad Kwabon Masoyi
6 Ado Ahmad Gidan Dabino In Da So Da Kauna
7 Alhamis D. Bature ...........
8 Aminu Aliyu Argungu Haukar Mutum
9 Aminu Hassan Yakasai (marigayi)- Madubi
10 Aminuddin L. Abubakar (Ala) - Bakar Aniya
11 Auwalu Muhammad Danborno........
12 Auwalu Y. Hamza- Gidan Haya
13 Bala Anas Babinlata- Tsuntsu Mai Wayo
14 Bala Muhammad Makosa- Halimatu Ko Jummai
15 Balaraba Ramat - Ina Son Sa Haka da Alhaki Kwikwiyo
16 Bashir Sanda Gusau- Babu Maraya Sai Rago da Auren Zamani
17 Bilkisu Salisu Ahmad Funtuwa - Ki Yarda Da Ni da Sa’adatu Sa’ar Mata
13 Dalhatu Ibrahim Basawa- Cizon Yatsa
19 Dan’azumi Baba Cediyar ‘Yangurasa- Bakan Damiyar Rikicin Duniya
20 Habibu Hudu .........
21 Halima A.D. Aliyu - Muguwar Kishiya
22 Ibrahim Birniwa - Maimunatu
23 Ibrahim M. Mandawari- Aminu Mijin Bose
24 Ibrahim Mu’azzam Indabawa- Boyayyiyar Gaskiya (Ja’iba)
25 Ibrahim M. K/Nassarawa- Soyayya Cikon Rayuwa
26 Jamilu Abubakar Kundila ................
27 Kabiru Ibrahim Yakasai- Suda da Turmi Sha Daka
28 Kamilu Gwammaja- Rabi’a
29 Khalid Musa- Kadaura (Hannun Da Ya Ba Da Kyautar Fure)
30 Lubabatu Ya’u.......
31 Maje El-Hajij- Sirrinsu
32 Muhammad .B. Zakari- Komai Nisan Dare
33 Nazir Adam Sale- Naira Da Kwabo
34 Rabi’u Abdullahi Sharfadi- Halak
36 Sadiya Garba Yakasai.........
37 Sani Yusuf Mararraba .........
38 Sunusi Shehu Daneji- Bankwana da masoyi
39 Yusuf Aliyu Lawan Gwazaye- Cinnaka
40 Zilkifilu Mohammed- Su Ma ‘Ya’ya Ne
41 Zuwaira Isa - Mowar Mata

3.0 Tasirin Littattafan Soyayya ga Al’ummar Hausawa:
Tasirin littattafan soyayya ga al’umar Hausawa, ba kadan ba ne. Amma duk da haka za a yi kokari a bayyana kadan daga cikinsu.

Alal hakika al’umma kan amfana sosai da karanta ko sauraron littattafan soyayya a rediyo. A takaice dai ga yadda aka karkasa ire-iren wannan tasiri ko amfani da al’umma kan samu a sakamakon karantawa ko sauraron littattafan soyayya a gidajen rediyo:

• Bunkasa tunani
• Karfafa dankon zumunci
• Cusa wa mai sauraro ko mai karatu farin ciki
• Tausayi
• Jarumta
• Dauriya/hakuri
• Son karatun Hausa da bunkasa Harshen
• Cusa sha’awar yin rubutu a zukatan matasa maza da mata
• Kyautata zamantakewar ma’aurata da kuma masoya ta hanyar karatun littattafan soyayya
• Samar da aikin yi ga matasa maza da mata
• Kalubalantar auren dole a kasar Hausa
• Yakar jahilci
Da sauransu.

Bari mu dan yi bayanin wasu daga ciki wadannan abubuwa da muka jero a sama don a dan fahimci yadda tasirin da littattafan soyayya suka yi ga jama’ar Hausawa.

3.1 Son karatu da bunkasa Harshen: sakamakon samuwar littattafan soyayya cikin harshen Hausa, irin dabi’ar nan da ake cewa Hausawa suna da ita ta rashin son yin karatu ta fara raguwa, domin matasa maza da mata da kuma matana aure za ka tarar da su suna yawan karanta wadannan littattafai dare da rana, ko a cikin mota, kai wani lokacin a matar aure tana girki idan ta san za ta sami wasu mintina ba tare da ta yi wani aiki da hannunta ba za ka ga ta dauki littafi tana karantawa, domin kada ta bar wannan mintinan su tafi a banza ba tare da ta yi wani abu ba. Haka ma a cikin kasuwanni idan babu abokan ciniki a wajen da mutum yake kasuwancinsa za ka tarar yana ko kuma tana karatun littafi kafin abokin cinikin ya zo.

3.2 Cusa sha’awar yin rubutu a zukatan matasa maza da mata: Karanta littattafan Hausa da kuma sauraro lokacin da ake karantawa a gidajen rediyo sha’awar yin rubutu ta shiga zukatan mutane da yawa, domin ni da kaina na san mutane da yawan gaske, maza da mata wadanda suka zama marubuta sanadiyyar karatun da littattafai da suke yi.

3.3 Samar da aikin yi ga matasa maza da mata: littattafan soyayya sun samarwa da matasa maza da mata aikin yi, wasu matasan a da can ba su da wata tsayayyiyar sana’a, amma sanadiyyar samuwar wadannan littattafai sun samu abin yi. Misali wasu marubutan ba su da wata sana’a da ta wuce rubuta littattafai da shi suka dogara, shi ne sana’arsu, da shi suke ci da sha a rayuwarsu ta yau da kullum. Wasu kuwa a buga littattafan suka dogara, wat sun kafa dan karami kamfanin wallafa da suke bugawa ire-iren wadannan marubuta littattafansu, kuma cikin sauki, sabanin irin yadda manyan kamfanoni suke zabga kudi in ka kai musu buga littafi. Wasu kuwa kantunan sayar da littattafan suka bude, yadda in an buga littafi ake kai musu su sayar. Kai da tafiya ta yi tafiya ma, sai su ma marubutan suka fara bude kantunan sayar da littattafai da kansu. Wasu kuma daga cikin marubutan sun kafa wajen wallafa littattafai don su dinga wallafa nasu, daga baya kuma suka shiga wallafa na wasu marubutan.

3.4 Kalubantar auren dole a kasar Hausa: marubuta littattafan Hausa musamman ma na soyayya ba karamin aiki suka yi ba a wajen kalubalantar auren dole a kasar Hausa, domin abu ne sananne cewa a lokutan baya ana yi wa ‘yanmata auren dole, kara zube amma a ‘yan shekarun nan sakamakon rubuce-rubuce da ake ta yi yi ana nuna wa iyaye illar yin hakan da kuma irin yadda ake jefa ‘yanmata cikin mummunar rayuwa ta shiga bariki da yin karuwanci, ko kuma yarinya ta halaka kanta ta wasu hanyoyi da ba su dace ba, a yanzu abin ya ragu (auren dole) sosai.

3.5 Yakar jahilci: kamar yadda muka sani jahilci muguwar cut ace, mai hana mutane su ci gaba, to marubuta sun taimaka wajen yakarsa a kasar Hausa, domin da yawa mutanen dab a su iya karatunda rubutu ba amma don son su da sha’awarsu da ire-iren wadannan littattafai na soyayya, sai ka ga sun dage wajen koyon hada bakaken Hausa har ta kai su ga iya karatun littafin soyayya. Wasu kuma in ana karantawa a rediyo ne suke neman wanda ya iya karatun Hausa ya dinga nuna musu wurin da ake karantawa, suna bi, wato suna saurara kuma suna bin sun hada harufan da ake karantawa, wata rana sai ka ga mutum ya karanta shi kadai, domin an ce himma ba ta ga raggo.

4.0 Kammalawa
Wannan takarda ta yi kokarin bayyana tarihin ginuwa da habakar rubuce-rubucen soyayya na Hausa wadanda suka fara samarwa tun daga shekara ta 1916 zuwa yau. Haka kuma an duba ire-iren gasannin da aka shirya ga marubuta a Nijeriya ta Arewa. Sannan an bayyana wasu dalilai wadanda suka dada ruruta rubuce-rubucen litattafan soyayya da suka yi tasiri a rayuwar al’ummar Hausawa musamman a Nijeriya. Har wa yau, an dada fito da yadda wadannan dalilai suka yi naso a zukatan marubuta har suka bad a damar juya wasu littattafan izuwa shiri na fim na Hausa.

A dunkule, wannan takarda ta waiwayi littattafan soyayya wadanda aka rubuta cikin Hausa ta tsatstsefe tarihinsu da yanye-yanensu da halayinsu da dabi’unsu da kuma nasonsu a rayuwar Hausawa, tun ma ba matasa ba, a Nijeriya da kuma duniya baki daya.

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2008-09-25T05:07:00.010+01:00

`Hausa da Hausanci a Karni na 21 – Kalubale da Madosa

Prof. Abdalla Uba Adamu (auadamu@gmail.com)

Chairman, Center for Hausa Cultural Studies

Kano

Being a paper presented at one-day sensitization meeting of Hausa Motion Arts Stakeholders on Wakilcin Al’adu da Addini a Finafinan Hausa, held on Saturday 2nd April 2005 at the Murtala Muhammad Library, and organized by the Directorate of A Daidata Sahu, Kano

Gabatarwa
A duk fadin kasar nan, babu al’ummar da ta fi ta Hausawa samun kalubale a kan salsalarta da rayuwarta. Ba wani abu ne ya janyo haka ba illa albarkar da Allah Ya yi wa Hausa da Hausanci, ya zamanto ko kaka mutum wanda ba Bahaushe ne ba ya yi gogayya da Hausawa, ya iya Hausa, to shi kam zai dauki kansa ne a matsayin Bahaushe. Wannan ya saba da yadda shi Bahaushen ya kan dauki kansa, domin komai jimawar da ya yi a wani wuri, to shi har abada a matsayin Bahaushe zai dauki kansa, ba dan mazauna wurin ba. Abin da ya janyo haka kuwa shine ganin yadda kasar Hausa ta zama dadaddiyar cibiyar ciniki tsakanin bakaken fatan Afrika na Sudan da kuma Larabawa, wanda ya sa kasar Hausa ta zama wajen zaman mutane da kabilu da yawa domin cinikayya. Su kansu Hausawan ba mazauna waje daya bane; daga Kano zuwa Gwanja, zuwa Salo da Kamaru da Kwango, duk babu inda Hausawa basu ratsa sun kafa sansani ba. Amma tushen su kasar Hausa domin nan suke dawowa, komai dogon zangon su. A dawowar ne suka dawowa da sababban abubuwa na dabi’u da tadodin al’ummatan da suka hadu da su, suke narkar da wadannan su zama nasu, har ma ta kai a dinga kokwanton ko a kwai Bahaushe na asali.

Sannan kuma Hausa (yaren), Hausawa (masu yaren) da kuma Hausanci (akidar masu yaren) sun samu wani babban kalubale a wannan karni na 21 da muka shigo, ba don komai ba sai don ganin yadda igiyar sauyin halayen al’umma suka shafi gundarin rayuwar Bahaushe. Wannan igiyar kuwa ta taho ne da hanyoyin sadarwa na zamani wanda sukan kawo mana salo da yanayin rayuwar wadansu al’ummatai na duniya wadanda wani lokaci muka ga kamar akwai kamanceceniya a salon rayuwarsu da namu. A kokarin kwaikwayon wadannan al’ummatan ne ake samun babban kalubale a rayuwar Bahause ta zamani ta hanyar finafinai, domin wannan ita ce babbar hanyar da ake haskaka rayuwar al’ummatai kuma a`ke wakiltarsu.

Bugu da kari, nazarin Hausanci sai ya bambanata da nazarin rayuwar al’ummatai (Anthropology) ta yadda kusan kullum an fi karkata ga yaren Bahaushe, maimakon sauran fannonin na rayuwarsa. Sannan kuma ko a nazarin zamantakewarsa, an fi damuwa da haihuwa, rayuwa, mutuwa da bukukuwansa, watau tadodinsa, amma ba akidarsa, watau al’adarsa ba.

A wannan jagoran bayanin, zan yi kokarin in fayyace salsalar Bahaushe da kuma fito da gundarin akidarsa domin fahimtar yadda Bahause yake, da kuma yadda yakamata a wakilce shi ta kowacce hanya in ana son a yi masa adalci.

Bahaushe, Daga Ina Haka?
Babban abin da za a fara tambaya a nan shine, wai shin wanene Bahaushe? Wannan tambayar tana da ban mamaki domin ganin cewa babu wata kabila da ake tantamar salsalarta a Nijeriya. Misali, idan aka ce Yarabawa, an san wadanda a ke nufi. Amma da zarar ka ce Hausawa, sai a fara musu domin ana ganin yawan gaurayar al’ummatai, da kuma iya yaren Hausa na mutane da yawa ya sa bama za a iya cewa ga Bahaushe ba. Wannan tunani ya karfafu a bisa nazarin wani mai nazarin Harshe da ake kira Joseph Greenberg, wanda ya rasu a Amirka ranar 7 ga Mayu, 2001 yana dan shekara 85. A turbar nazarin da ya gina, Greenberg ya jagoranci ra’ayin cewa babu wata kabila Hausawa, domin su kansu Hausawan, a wajensu kalmar “Hausa” tana nufin yare – misali zaka ji mutum ya ce “bana jin Hausar wancan mutumin” – watau a nan, Hausa yare ce kenan.

Sannan kuma kusan kowannen Bahaushe zaka ji ya ce da kai ai shi ainihin iyayensa Fulani ne, Buzayene, Barebari ne, da dai sauransu. Amma kuma in ka tambaye shi ko yana jin wancan yaren na wadannan mutanen, sai ya ce da kai baya ji. Wannan shi ke dada dagula Hausa da Hausanci, a rasa ma wai shin wanene Bahaushen.

A wani hasashen an danganta samun kabilar Hausawa da auratayyar al’ummatai daga Afrika ta Arewa inda zaunannun wadannan wurare suka gauraya da buzaye, sannan aka samu Hausawa. Wannan kuwa ya faru ne a tsakanin 1050 da 1100.[1] Amma kuma wani manzarcin ya kalubalanci wannan hasahen inda ya ce babu wata tabbatacciyar hujja da ta nuna samun Hausawa bisa wannan auratayyar al’ummatan. A ganin wannan manazarcin, in an ce “Kasar Hausa” to ana nufin yankin da ake magana da yaren “Hausa”, ba wai wata kabila ba.[2] Sauran ra’ayin manazarta suma sun ginu ne a kan wannan ra’ayin. Ta haka, misali, Niven ya ce kalmar “Hausa” asalinta ta Buzaye ce, domin da wannan sunan suke kiran duk wanda ya fito daga arewancin kogin Kwara.[3] A wannan nazarin, Hausa kalma ce wadda Buzaye ke kiran duk bakar fatar da ke inda Larabawa ke kira Sudan. Abin mamaki, ita wannan kalmar ma tana nufin mutanen Abyssinia, watau Habasha, wanda wannan ya kawo hasashen cewa Hausawa daga Habasha suke; yanzu kam mun gane cewa kiran Hausawa da Hausa, da kuma kiran Habashawa da Hausa, duk aikin Buzaye ne.[4] Sannan kuma yin amfani da kalmar ma kaskanci ne na wariyar launin fatan da Buzaye ke yi wa duk wani baKi. Misali, tunda Hausa tana nufin Bahaushe da kuma Bahabashe, sai a ka samu wata danganta ta yadda a harshen Habashanci, “habshi” na nufin haushin kare. Saboda haka a wajen Buzayen wancan lokacin, duk wanda ke magana da wadannan yarurrikan to Bahabshi ko Bahaushe ne.[5] A takaice dai an daidata furucin Hausa da haushin kare, wanda kuma su Hausawa suna yin haka ga wadansu kabilun inda in mutum baya jin Hausa, sai su ce, “bagware ne”.

Skinner kuwa cewa yayi kalmar “Hausa” ta fito daga mutanen Songhai (inda Mali take yanzu) ne, domin sune suke kiran duk kauyukan da ke gabas da su hausa ko aussa, daga nan ne su “Hausawan” suka ari wannan kalmar suke kiran kansu da ita[6] – watau kafin wannan basu da wani suna da suke kiran kansu!

Sannan kuma manzartan tarihin kasashen Larabawa sun ziyarci kasar Hausa amma duk a rubutunsu, basu ambaci kalmar “Hausa ba” a matsayi sunan kabilun da suka hadu da su. Marubuta kamar su Leo Africanus wanda ya ziyarci kasar Hausa wajen karni daga 1513 zuwa 1515, bai ambaci mutanen da sunan Hausawa ba, sai dai ya ce “Mutanen Kano”, “Mutanen Katsina”, da sauransu. Yarensu kuma sai ya ce suna magana da yaren “Mutanen Gobir”.

Wannan ya nuna cewa jimlar kalmar “Hausa” a matsayin nuni ga wata kabila sabon abu ne wanda bai wuce shekaru 400 ba. Amma kuma akwai daulolin Hausawa da masarautun Hausawa da ake magana da harshen Hausa fiye da shekaru 1000 da suka wuce. Idan haka ne, ashe Hausanci ba a yaren ya tsaya ba, akwai kabila wacce take da salsala. Makala suna “Hausawa” a matayin masu magana da yaren “Hausa” abu ne wanda wadansu suka yi wa Hausawan, amma basu Hausawan da kansu ba, kamar yadda Hausawa ke cewa da kabilar Igbo, “Inyamurai”, wanda kuma ba haka su Igbo suka kiran kansu ba.

Saboda haka ko da lokacin da Leo Africanus ya zo Kano, daular Kano ta yi fiye da shekaru 500 da kafuwa, kuma da Hausa ake tafiyar da ita. Ashe Hausanci ba yare ne ba, akwai kabila Hausa. A nan nafi karkata ga Muhammad Sani Ibrahim inda ya ce, Hausa suna ne da yake da ma’anar Harshe, da mutanen da suke magana da shi, da kuma kasar da ake magana da shi.[7]

Saboda haka sai mu koma tambayar farko, shin wanene Bahaushe? Amsar a nan ita ce duk wanda salsalarsa babu wani yaren iyaye sai Hausa, to shi ne Bahaushe. Idan a jerin iyaye da kakanni akwai wanda ba Bahaushe bane, to kai ma ba Bahaushe bane. Na aro wannan ma’aunin bisa cewa Hausanci kirar halitta ce, ba lafazi ba. Misali, a kasar Turawa, in a cikin iyaye da kakanninka akwai bakar fata, to ko kafi madara fari a matsayin bakar fata kake.

A wannan ma’aunin, babu maganar zama a wata al’umma da kuma sanin yarenta, domin ka zama dan wannan al’ummar (a nan, kabilar). Misali, duk iya larabcin bakar fatan da ya zauna a garin Maka, ba za a taba kiransa Balarabe ba, ba wai kawai don akwai banbancin tsakakin fatar Balarabe na aihini da bakar fata, ba, a’a, kawai ba Balarabe bane, kuma shi ma ya san haka. Haka duk iya Turancin bakar fata a Ingila ba za kira shi Ingilishi ba, sai dai dan kasar Ingila, domin Ingilishi (English) kabilace a Ingila tare da Sikotawa (Scottish), Irishawa (Irish) da kuma Welshawa (Welsh), kuma duk wadannan Turawa ne, farar fata; babu baki a cikinsu. Su kansu a Ingila din, zaka ji mutum na alfahari da kabilarsa – misali, duk da cewa shi fari ne, amma zai ce maka shi Ba’Irishe ne, ba Ingilishi ba. Saboda haka kamar Hausa, in ka ce English to ana nufin yaren da kuma Kabilar. Ta haka za a bambanta cewa “wannan mutumin British ne, amma fa dan kabilar Welshawa ne”

Bari in dawo gida. Idan, misali wani Bayarabe da matarsa suka bar kasar Yarabawa fiye da shekaru 100 da suka wuce, suka yada zango a wata unguwa a Kano suka yi zuri’a, to komai nisan zuri’ar da wadannan iyayen zuri’a, duk a Yarabawa suke. Halin zamantakewar su zai iya sa wadanda aka haifa daga baya basu ma san yaren iyayen nasu na asali ba, sai Hausa. Duk da haka, Yarabawa ne, domin salsalarsu ce. Idan dole sai an dangantasu da Hausa, to a iya kiransu abin da na kirkiro da Hausawan Zamantakewa. Amma ba Hausawa bane, domin Hausa ta wuce yare, kabila ce, tare da al’adunta na musamman, da kuma dabi’o’inta. Mutum zai iya rungumar wadannan domin ya zama Bahaushen Zamantakewa, amma ba zai zama Bahaushe ba, kamar yadda mutum zai iya karbar rayuwar Larabawa domin ya zama dan, misali, Dubai, amma ba zai taba zama Balarabe ba in ba shi ba ne.

Idan iyayen salsar sun ki su koyawa zuri’ar su yaren su domin suna son su bace su zama Hausawa (ko kuma mazaunan inda suka sami kansu), wannan ruwansu, amma wannan ba zai kankare musu Yarabancin ba. Mu danganta da cewa komai dadewar Bahaushe a Shagamu, ba zai taba tsammanin shi Bayarabe ne ba. Ta haka za a ga Hausawan Kamaru da Gana da Kwango, misali, wadansu basa jin Hausar sosai, ko kuma suna yin Hausar wata iri, amma kowanne daga cikinsu zai danganta salsalarsa da wani gari a kasar Hausa.

Wannan yana daga cikin ban mamakin albarkar da Allah ya yi wa Hausa da Hausawa – kullum wadanda ba Hausawa sai so suke a dauke su a matsayin Hausawa, duk da cewa suna da tasu kabilar – da akidodin – wacce ya kamata su daukaka.

Dabi’a, Tada (Gargajiya) da kuma Al’adar Bahaushe
Tari da yawa in an yi maganar “al’adar Bahaushe” ana maganar dabi’u da tadar Bahaushe ne. Babban abin da ke kawo wannan muhawar shine ganin yadda kusan duk nazarin da ake yi wa Hausawa, ana yi ne daga turbar harshe, ba daga turbar mu’amala da tarbiyya ba. Wannan ya saba da yadda manazartar rayuwar al’umma ke nazarin sauran al’ummatan. Kuma kasancewa masu nazarin Hausawa na farko-farko sun yi daga wannan kusurwar ta nazarin harshe, sai aka ci gaba da wannan turbar. Ina mai fatan bude wata hanyar nazarin rayuwar Bahause a bisa alkiblar nazarin rayuwar dan Adam ba kawai ta harshe ba.

Hanya ta farko ta barin waccan kusurwar nazarin ita ce bambanta dabi’ar Hausawa, tada (ko gargajiyar) Hausawa, da kuma al’adar Hausawa. Wadannan rukunayen rayuwa dole a bambantasu kamar yadda masu nazarin salsalar al’umma (Anthropologists) suke yi wa sauran al’ummatan. Domin a samu kyakkyawar fahimta, dabi’a dai ita ce, social behavior; tada ko gargajiya kuma, customs and traditions; sannan al’ada kuma mores and midsets.

A bisa wannan ma’unin, dabi’a tana nufin yanayin zaman mutum, tada da gargajiya kuma na nufin yanayin da aka gada kaka da kakanni, wanda zai iya bambanta da yanayin zaman mutum a yanzu, ko kuma halin da mutum ya samu kansa. Al’ada kuma tana nufin sinadarin mu’amalar mutum, ko kuma tarbiyyarsa. Al’ada a gaba take da dabi’a, kuma zata iya jagoranta. Idan an ce mutum ba shi da al’ada mai kyau, ana nufin bashi da tarbiyya mai kyau, domin al’adar ko tarbiyyar sune suke gina shi a kan fasalin mutumin kirki, ko kuma “dan asali”.

Za a iya aron dabi’a da ma gargajiya, amma ba za a iya aron al’ada ba, domin ita al’ada tana tattare da ruhin mai ita; bayan dabi’a kuwa ta kan canza bisa yadda yanayin zama yakama; kai har ma aron ta ake yi, amma ba za a taba aron al’ada ba. Saboda haka za iya aron abubuwan sarrafa dabi’a, a gyarasu, a canza su, in kuma an gaji da su a zubar da su. Amma ba a aron al’ada domin ita al’ada tana like ne da ruhin mai ita a matsayin sinadari.

A duk inda ake nazarin zamantakewar Bahaushe, dole sai ka ji ana ta cakuda wadanan rukunayen zaman mutum -- dabi’a, tada, da kuma al’ada. Wani lokaci in an ce al’ada, to ana nufin dabi’a; sannan kuma in an yi maganar dabi’a, saka ji lallai ba al’ada ake magana ba, ana maganar tada ne. Ya zama wajibi a bambanta kowanne da kawo bayanai da hujjoji domin su tallafawa bayanin.

Dabi’a da Zamanancin Bahaushe
Duk da na ganin kamar Bahaushe bagidaje ne, bana jin akwai kabilar da ta fi Bahaushe rungumar zamanin da ya sami kansa. Wannan ba zai zama abin mamaki ba domin kasar Hausa dadaddiyar matattara al’ummatai ce. Su kansu Hausawan ba mazauna ne ba, akwai su da yaron kasuwanci da fatauci. Ta haka sukan ci karo da abubuwa baki da yawa, daga yare da are-aren kalmomi, zuwa ire-iren abinci da kuma tufafi, kai har da ma sigar gine-gine. A duk lokacin da Bahaushe ya ci karo da wani abu sabo, dan-da-nan yake karbarsa, in har ya yi daidai da abin da saba da shi. Idan kuwa bai daidata sahu da rayuwarsa ba, to bijire masa yake yi, komai kyaun sa. A bisa wannan tarihi na Bahaushe, babu wanda ya fi Bahaushe karbar zamani.

Ta wannan hanyar, da yawa daga cikin abubuwan da muke amfani da su, wadanda ake ganin kamar aro ne, duk na sarrafa dabi’a ne, kuma da yawa na aron ne. Misali, Bahaushe bai san ya yi gini da kusurwa hudu ba, sai da ya hadu da Larabawa. Kafin wannan lokacin Bahaushe bai san tubali ba, a wajen Larabawan ya gani. Amma ya karbi gini da tubali, daga baya da sauyin zamani ya zo, ya ke amfani da bulo, da farko da na kasa, daga baya ya koma na siminti. Wannan canjin yana nuna canjin dabi’ar Bahause ta gini, wanda dama da aro ya fara shi.

Haka kafin haduwar Bahaushe da Larabawa, abincinsa kusan kayyadadde ne – dambu, tuwo, zogale, dan wake, da sauransu. Haduwa da Larabawa ya canza dabi’ar cin abinsa ya fara cin gurasa, alkubus, algaragis, da sauransu. Yau in ya ce ya daina cin dambu – ra’ayi ne, ba Hausanci ba, domin takan yiwu a haifi Bahaushe a kasar da babu dambu ko kuma kayan sarrafa shi, kamar a ce Australiya – shike nan kuma sai a ce ba Bahaushe bane don ba ya cin dambu?

Sannan kuma babban abin da ya kawo ake ganin kamar ma babu wata kabila Hausawa, kuma Hausanci ai yarene, ba wani abu bane illa ganin yadda tabbas kam Bahaushe na da saurin aron abubuwa. Kusan duk abin da aka ga Bahaushe ya ara, to yayi ne a matsayin makami domin hulda da wadanda ya ara daga wajensu; kuma in abin bai yi masa ba, zubar da shi zai yi; in kuma ya yi masa, zai narkar da shi ya zama nasa, ta yadda ko shi kansa wanda ya bawa Bahaushe aron abin, ba zai iya gane shi ba. Amma duk abin da ya ara, abin sarrafawa ne – daga tufafi, zuwa dabarun dafa abinci, zuwa ire-iren abinci, kuma zuwa kalmomi. Duk wadannan an aro su, ana kuma amfani da su, kuma in basu dace da al’ada ba, to zubar da su ake yi ta yin Allah-wadai da su.

Babu inda Bahause ya nuna gwanintarsa ta aron abubuwa suka zama masarrafai gare shi kamar harshe. Bincike ya nuna cewa har ya zuwa 1960 kusan kashi 20 daga 100 na kalmomin Hausa da Fulanci daga Larabci suke.[8] Sannan kuma daga 1960 zuwa yanzu, an samu karin wadansu kalmomin da Bahaushe ya ara a cikin Larabci yadda abin zai kai kusan kashi 40 ko fiye daga cikin dari daga kalmomin da aka ara.

Sannan sauran yararraki sun shigo cikin Hausa sosai ta yadda Bahaushe ya ari abubuwansu ya mayar nasa. Amma kusan duk abin da aka ga Bahaushe ya ara, to kamar yadda na ce, abin sarrafawa ne, ba tsarin mu’amala ba. Misalai daga cikin yararrakin da Bahaushe ya ci karo da su, sannan kuma ya ari kalmominsu sun hada da Azbinanci, Fullatanci, Barbanci, da Nufanci. Ga jadawalin da ya nuna misalai daga cikin wadannan are-aren kalmomin daga wadansu yararrakin cikin Hausa:

Jadawali na 1: Are-Aren Kalmomi a Cikin Hausa[9]

Azbinanci		Fullatanci
Ayaran	ayari	Allah seini	alasaini (pl)
takarde	takarda	All reini	alaraini (pr)
takoba	takobi	Allah sabbi nane	alasubbinani (h)
cokal	cokali	kindirmu	kindirmo
kanwa	kanwa	bukkaro	bukka
ejaq	jaki	burtol	burtali
aurak	auraki	jalloru	jallo
akala	akala	burugal	burugali
azurf	azurfa	baff	baffa
mamaki	mamaki	kawu	kawu
ashiq	ice	goggo	gwaggo
tindi	turmi	ndottijo	dattijo
sabro	sauro	ndottaku	dattaku
alabe	wallet	Yallaboi
amale	rakum	hobboje
takobi		mura	mura
Talaka
Tattabara
tozali
teku
teku
Kalma
Fahimta
Alaka
Jadawali
Kuduri

Barbanci		Yarbanci		Nufanci
kasugu	kasuwa	paki	Kwaki	gulu	ungulu
tubo	turba	pano	kwano	gbamgba	agwagwa
sango	sango	agogo	agogo	kplaba	kwalba
fure	fure	apoti	akwati	iyelye	alele
tambari	tambari	gele	gyale	bente	bante
algaita	algaita	fshana	ashana
ganga	ganga	dokita	likita
birni	birni	patapata	kwata-kwata
goyi	gwani	pali	kwali
	Ungowar zoma	gangan	ganga
	Karuwa
	mangul
	sirdi
	yarima

	rubutu
	maina
	Alaramma
	Birni
	Ciroma
	Ingarma
	Kaigama
yarima	yarima

Shi kansa Turanci da ake ganin kamar yaren wadansu kebabbu ne, bai samu ci gaba ba sai da ya ari kalmomi da yawa daga cikin yaren al’ummatan da Turawa suke hulda da su; domin Turawa, kamar Hausawa, ba zaune suke ba, a kwai su da yawo da kuma karbar sabon abu. Misali daga cikin al’ummatan da Turawa suka ari kalmominsu domin gina Turanci na jadawali na kasa.

Jadawali na 2: Are-Aren Cikin Turanci

*Turkish*	*Egypt*	*Arab*	*Indian*
Mammoth	Pharaoh	Alcohol	Bungalow
Turkey	Gum	Hazard	Dam (n)
Vampire	Ebony	Cable
Coach	Oasis	Sugar	*Malaysian*
Kiosk	Ivory	Racket	Amok
Girl	Ammonia	Mattress	Ketchup
Beer	Embark	Magazine	Launch
Book		Algebra	Gong
King		Alcove

Saboda haka ashe aro ba wani bakon abu ne a cikin dabi’ar Bahaushe, kuma tunda aron da yake yi yana tafiya da yadda ya samu kansa, dole a yarda Bahaushe na tafiya da zamani, ba wai bagidaje ne ba. Misali, cin abinci da hannun hagu da cokali mai yatsu, dabi’ar Banasare ce. Cin abinci da tsinkaye guda biyu dabi’ar Canis ce. Duk wadannan da kyar zaka raba su da wadannan dabi’un. Amma zaman Bahaushe a Hon Kon zai iya sa ya ari dabi’ar cin abinci da tsinkaye, domin yana ganin zai iya, ko kuma yana sha’awa. Wannan ba zai sa ya zama Canis ba, amma za a iya cewa ya bar tasa dabi’ar (ta cin abinci da hannu, domin ko cin abinci da cokali ma ba dabi’ar Bahaushe ba ne, don cokalin aro shi ya yi daga wajen Azbinawa), ya ari ta Canis, domin a wannan aron, babu yadda zai nasabanta shi da rayuwarsa. Amma kuma a wani misalin, babbar riga ba tufafin Bahaushe bane, amma yanzu babu Bahaushen da zai yarda babbar riga ba tasa ba ce saboda yadda ta dace da tsarin dabi’ar rayuwarsa.

Tada ko Gargajiya da Zamanancin Bahaushe
Tada, gargajiya, ko kuma customs and practices, tsare-tsaren rayuwar Bahaushe ne da ya gada kaka da kakanni. Da Musulunci ya zo, sai ya kawar da wadansu, kamar tsafi da bautar gumaka, da shan giya da zina, da sauransu, ya kuma kyale wadansu domin basu yi karo da addini ba, kamar tsare-tsaren haihuwa da sauran bukukuwan da suka hada da haihuwa. Duk da cewa rayuwa wacce aka gada shekara da shekaru, ba dole ne mutum ya yarda da ita ba, domin akwai ra’ayi a wajen inganta tada. Misali, matan Turawa basa wankan jego. Wannan sai matan Hausawa. Amma shi ma yanayi ne da kuma ra’ayi. Bahaushiyar da ke zaune a Ingila ba zata yi wankan jego ba, domin yin haka zai keta ka’idar kiwon lafiyar dan Adam a kasar. Saboda haka idan wannan Bahaushiyar ta ce ba za ta yi wankan jego ba, ba wai ta yar da tadar ta bane, kawai yanayin zamanta ba zai kyale ta ta ci gaba da wannan tadar bane. Sannan wadansu matan basu da karfin halin da zasu dinga shekawa kansu ruwan zafi, ko saboda rashin lafiya ba zasu iya wannan wankan jegon ba. Wannan ba zai fitar da su daga rukunin Hausawa ba, domin haka abin ya dauro musu.

Duk da haka, wadannan tadodin suma an yi musu kwaskwarima, tare da hadowa da na wadansu al’ummatan, a shigar da su cikin Hausa. Misali, matar da ta yi haihuwar fari tana zuwa gidansu ta ci gaba da wankan jego daga ranar suna ne. Amma Hausawa sun ari tadar Fulani ta wannan fannin na tafiya gida goyon ciki daga ciki na wata bakwai.

Yin haka ya yi daidai, domin abin duk za a ce kana da zabi a kai, ko dabi’a, ko tada, to kana da hakkin juya shi ta yadda zaka iya aiwatar da shi ta yadda kake so, ko da ya batar da surarsa ta ainihi, to dalilin yinsa na nan. Misali, kaurin jego na daga cikin tadodin Hausawa. A surarsa ta farko da kafuwan sa ake yi, a yi ganda, sannan a hada da kunun kanwa a aikawa makwabta da abokan arziki. Da tafiya ta yi tafiya, sai wannan ya canza, a ka koma yi da naman karamar dabba, daga baya a ka koma yi dabino da kuma alewa. Sigar ta canza, amma makasudin, ko kuma manufar yin kaurin, bata canza ba.

Saboda haka in akwai wata tada ta ta sabawa Musulunci, to wannan bai kamata a daukakata ba. In kuwa bata sabawa Musulunci ba, to in dai zata amfana jama’a ta ko samar da aiki, ko karfafa zumunci, a iya daukakata, ko da an canza mata siga. A wannan, tadodin Bahaushe sun hada da tsare-tsaren rayuwarsa daga haihuwa zuwa aure, zuwa mutuwa. Kowacce kabila a duniya tana da abin da ta tanada na sarrafa wadannan nau’o’in na rayuwa.

Al’ada da Hausanci
Saboda haka da yawa daga cikin karon da a ke yi na ma’anar al’ada, ana nufin ko dabi’a, ko kuma tada. Da yawa daga masu nazarin rayuwar Bahaushe suna musayan ma’anar al’ada da kuma tada ko kuma dabi’a. Domin tunatarwa, na fassara al’ada a matsayin sindarin mu’amalar mutum, ko kuma mores and mindsets, da Turanci.

Wannan sindarin mu’amalar shi kan fitar da abin da za kira mutumin kirki, wanda kuma halayyace, ko kuma tarbiyya. A takaice, al’ada hali ne, ba sarrafi ba. Wannan ma’aunin ya fito daga hannun masana da suka nazarci rayuwar Bahause a zamanin da ake ganin babu yawan cudanya tsakanin Hausawa da wadansu hanyoyin sadarwa da za ce sun zama rariyar daukan wadannan halayen. Kuma tun kafin zuwan Musulunci, Hausawa na da wadannan halayen – da Musulunci ya zo, ya inganta su ne.

A binciken da manazarta suka yi, an gano cewa al’adar Bahause, a bisa wannan ma’aunin na ma’anar al’ada, na tattare a sinadaran mu’ala guda 21. Wadannan sun hada da:

Hausanci	Fulatanci (Pulaaku)
1. Adalci	1. Ne'ddaku (Jan Aji)
2. Amana	2. Daraja
3. Dattako	3. Ardungal (Shugabanci)
4. Gaskiya	4. Marugo Na'i (Mallakar Shanu)
5. Hakuri	5. Endam (Kirki)
6. Hankali
7. Hikima
8. Juriya da jarumta
9. Kama sana’a
10. Karamci
11. Kawaici
12. Kunya/Kara
13. Ladabi
14. Mua’amala
15. Mutumci
16. Rashin tsegumi
17. Rikon addini
18. Zumunta

Wadannan ba sune kadai ba. Dole za a iya samun wadansu sinadiran; amma dai a wadannan masana kamar su Kirk-Greene[10] da kuma Zarruk[11] suka gina sinadarin al’adar Bahaushe da kuma Bafillace, tunda yanzu an zama daya. Saboda da haka a wannan ma’auni na su, al’adar Bahaushe ita ce al’adar mutumin kirki a cikin al’ummar Hausawa. Takan yiwu sauran kabilun suma suna da ire-iren wadannan, amma abin da ya fi damun mu a nan, shine yadda rayuwar Hausawa take, domin da mutum ya yi abu zaka ji an kwabe shi ana cewa, “haba, sai kace ba Bahaushe ba?” Wannan ya nuna ashe akwai ma’aunin Hausanci, ba wai kawai a tada ko dabi’a ba.

In an lura duk wadannan sinadirayen sun dogara ne a zuciyar mutum, amma suna amfani da dabi’a domin a aiwatar da su – shi yasa a ke ganin dabi’a da al’ada kamar daya ne. Misali, mutumci ne mutum ya sa tufafi masu kyau. Amma a dabi’ance, zai iya sa tufafin da suka dace da yadda ya sami kansa. Amma kuma ko da a haka ne, saka tufafin zai dogara ga shekaranusa – wanda kuma an jawo dattaku ciki. Misali, idan mutum dan shekara 50 mai sha’awar kallon wasan kwallon kafa, ya saka wandon jins da T-shat ta wani dan bal, da kuma hula hana-sallah, to gani za a yi ya karya dokokin al’adar Bahause ta hanyar zubar da mutumcinsa, da kuma rashin nuna dattaku, duk da cewa babu wata illa ga kayan da ya sa, domin sun kare tsiracinsa, sun dace da sha’awarsa ta kallon bal, kuma duk da cewa a wata alkaryar ta Musulumi (misali, Masar), za a iya samun takwararsa ya saka wadannan kayan, kuma ya samu karbuwa.

Saboda haka al’adar Bahaushe ba wai gine-ginen da ko na zamani ba ne. Ba wai iya dafa wani abincin da ko na yanzu ba ne; ba kuma saka tufafin da ko na yanzu bane. Al’adar Bahaushe yanayin hali ne wanda ya fitar da shi dabam da sauran jama’a, ya zama duk inda yake yana wakilitar duk wani mutum da za a kira Bahaushe, kuma ta wani fannin, ko da Bamaguje ne. Misali, Bahaushen da ke zaune a Ingila ba dole ne ya sa manyan kaya irin wadanda zai sa a kasar Hausa ba. Amma yana da halayyar Bahaushen da komai jimawa a kasar da yayi, za a san lallai Bahaushe ne. Saboda haka don bai sa manyan kaya ba, wannan halin zaman wurin ne ya kama haka, amma sinadarin halayensa na Bahaushe suna tare da shi, sai dai ya bijire musu, ko kuma ya dakatar da su saboda wadansu dalilai..

Bari in ba da misalina na karshe wanda yake da dangantaka da dalilin taruwarmu a yau. Babu abin da aka fi yawan sakashi a cikin kwandon da ba nasa ba kamar rawa da waka. Kusan duk mai yin magana a kan rawa da waka zaka ji ya ce ai al’adar Bahaushe ce. Ina da ja a nan. Rawa da waka ba al’adar Bahaushe ba ce, domin ba ta zama tilas a kan kowanne Bahaushe ba, sabanin halayyar al’ada, wadanda suka wajaba a kan duk wanda ke da ikirarin shi Bahaushe ne.

Idan aka bi ma’aunin gwajin al’ada, to tabbas rawa da waka ba al’dar Bahaushe bane. Hasali ma dai yinsu na runa kusan rashin duk jerin ayoyin tarbiyyar da aka gina al’adar Bahaushe da su. Rawa da waka sana’a ne, saboda haka tadodi ne. Kuma ko a sana’ance, suna da da muhallinsu; ta wani fannin ma gadonsu ake yi, ba shigege ba. Bugu da kari a rayuwar Bahaushe, mawaka da makada an dauke su a matsayin maroka. Su kansu mawakan, kamar Sani Dan Indo, suna nuna cewa basa fatan ‘ya’yansu su gaje su a wannan sana’ar ta su, duk da sun yi kudi, kuma sun yi tashe a cikinta.[12] Ganin haka ne yasa a ke nisanta al’adar Bahaushe ta tarbiyya, da rawa da waka.[13]

A wannan ruwayar, rawa da waka ba su da matsayin rayuwar yau da kullum, kamar al’ada, saboda basu zama dole ba. Akwai rayuwar da za a iya yi babu rawa da waka, kuma a zauna lafiya, domin wani ma baya sonsu ko kadan. Amma babu yadda za a yi rayuwa babu, misali, ladabi, dattaku, karamci, amana, da sauransu. Ashe saboda haka rawa da waka tunda basu zama tilas a rayuwar Bahaushe ba, ba za a kirasu al’adar Bahaushe ba.

Saboda haka in ka nuna mutum ya shiga bala’i, sai ya bigire da rawa da waka, to wannan ya keta al’adar Bahaushe, domin a al’adance, zai yi tawakkali ne. Haka kuma komai farin cikin da zai samu ga mutum, ba za kaga yaje wajen mahaifiyarsa yana yi mata rawa da waka ba; zai durkusa ne ya sanar da ita abin da rayuwarsa ke ciki, in har ta kai sai ya fada mata. Kuma komai soyayyar da mutum yake yiwa matarsa, babu yadda zaka ce al’adar Bahaushe ce ya dinga rera mata waka, ko don wa’azi ko don nishadi. Ita kanta in ya fara ma zata dauka ko ya haukace ne!

Amma a tadance, lokacin biki, suna ko wani taro, in mutum yana so, zai iya tara makada da mawaka a cashe har gari ya waye. Wannan shi ya so. Amma a sigar zaman yau da kullum, ko su kansu da sana’arsu ce rawa da waka ba haka suke yinta ba, domin su ma ba al’adarsu ba ce.

Saboda haka daukaka al’adar Bahaushe, daukaka addinin Musulunci ne, domin al’adar Bahaushe gaba dayanta na cikin Musulunci.

Wakilcin Bahaushe a Hanyoyin Sadarwa na Zamani
Bari in rufe wannan dan gajeren jawabin nawa da waigen jigon wannan taron – wakilincin al’adun Hausawa da addini a Finafinan Hausa, ko da yake masana zasu yi magana a kan wannan nan ba da dadewa ba.

Fim wata hanya ce ta haskaka al’umma a da ko kuma a yanzu. Babban makasudin yin fim shine jawo hankalin jama’a ga wadansu abubuwa da ke gudana a rayuwar zahiri, da yin kalubale ga dorewar wadannan abubuwan. A takaice, idan mutum ya ce zai yi fim, yana da niyya ya wayar da kan jama ta yadda zai isar a sakonsa ta hanyar jawo hankalinsu ga lura da muhimancin sakonninsa. Wannan shine manufar yin fim daga wadanda suka kirkiro sana’ar, ba wai manufar fim daga yadda ‘yan sana’ar na kasar Hausa suka dauka ba – domin sau da yawa a cikin hira da ake yi da ‘yan san’ar finafinan Hausa sun ce ba don fadakarwa suke yin fim ba, sai don neman kudi.[14]

Wannan babu aibu, domin in dai za a bi inganttacciyar hanya a nemi kudi, yana da kyau. Amma babban sabani a nan shi ne makasudin neman kudin. Rini, misali, shi ma sana’a ce, kamar fim. Amma babu marinin da zai ce da kai yana rini ne domin ya wakilci Hausawa. Haka ma duk makeri, ko manomi, ko mai sayar da yaduka, da sauransu. Inda fim ya bambanta, kuma a ka saka ido a kai, shine ikirarin wakilcin rayuwar wadansu mutane da a ke yi ta hanyarsa. Idan da fim bai zamanto hanyar wakiltar Hausawa ba ne, to da babu wanda zai damu da sana’ar, kamar yadda a yanzu ba zaka taba jin an yi wata bita a kan sayar da tsire ba!

Tari da yawa in ana takaddama tsakanin jama’ar gari, manazarta da ‘yan fim, kowa maganar wakilcin al’adar Hausawa yake yi. Abin da ya kawo wannan kuwa saboda kowa na fassara al’ada yadda ya fahimce ta. Ina fata daga yau an sami wani abin kalubale a kan rabe-raben da ke tsakanin dabi’a, tada, da kuma al’ada.

Babban abin da ya jawo dalilin damuwa da wakilcin Bahaushe a sigar finafinan ba wani abu bane illa ganin cewa da harshen Hausa a ke wadannan finafinan. Yin amfani da harshen Hausa ya nunawa mai kallo cewa rayuwar Hausawa a ke haskakawa, kuma a ke wakilta. Ganin haka ya sa dole masu harshen su nuna damuwarsu in su a ganinsu ba a wakilce su daidai a wani fim ba. Tari da yawa kalubalen ba ya ga dabi’a, ko canja sigar tada; yana ga al’ada, wanda ya shafi tarbiyya. Ba za a samu ci gaba ba dole sai an zauna an yarda da ma’anar al’ada ta yadda kowa zai gamsu. Abin mamakin shine sauran al’ummatan da ke haskaka rayuwarsu ta hanyar fim, kamar Yarabawa da Ibo, basu da wannan takaddarmar; hasali ma yaba musu a ke yi a kan yadda kullum a finafinansu suke daukaka tadodinsu da al’adunsu.

Kamar yadda na ce, kalubalen ba ya ga canjin dabi’a ko tada. Idan mutum ya zauna a tebur ya ci abinci, ba wai ya bar rayuwar Bahaushe bane, shi kansa a zauna a gini mai kusurwa hudu ba na Bahaushe bane, ara ya yi daga wajen Larabawa. Idan Bahaushe ya ci cek a fim ba wai ya nuna Turanci ba ne, ai yana da gireba, wacce ita ma cek ce, amma daga wajen Larabawa ya aro, sai dai kawai a ce yin amfani da girebar ya fi a yi amfani da cek din, domin a inganta ita girebar, tun ma ba ga wadanda basu santa ba.

Idan an ce babban mutum a fim bai sa babbar riga ba, ai wannan ba aibu bane, ita kanta babbar rigar ba ta Bauhaushe ba ce, aro ta a ka yi daga wajen mutanen kasar da yanzu a ke kira Western Sahara (wani yanayi na Buzaye). Idan an ce Bahaushe na cin abinci da cokali, wannan ba wani abu bane; da da hannu yake cin abinci, da ya samu cokali daga wajen Azbinawa ya ga ya fi tsabta ya ci abinsa da wannan cokalin. Kazalika nuna mutane a manyan motoci ba wai nuna bijirewar Bahaushe bane – da jaki da mota duk daya ne a rayuwar Bahaushe domin duk abubuwar hawa ne da aka aro su, amfani da kowanne ya danganta ga tatttalin arzikin mutum.

Duk wadannan ba sune tushen kalubalen wakilcin al’adar Bahaushe ba. Bari mu ga wadansu misalan keta wakilcin al’adar Bahaushe bisa wannan ma’aunin. Misali, mutum ya mari sarikinsa. A wannan babu ladabi, biyayya, kara, karamci, dattaku, ko da kuwa shi sirikin shi ya jawo a mare shi. Keta al’ada ne ‘ya ta ce da mahaifinta, “kayi kukan jini ma”, saboda an nuna rashin ladabi. Keta al’ada ne a nuna mutum da iyayensa suna zaune duk a kujera, sabanin shi ya zauna a kasa, domin in ya yi sahu da su ba a lokacin sallah ba, to ya nuna rashin ladabin Bahaushe. Idan a ka nuna basarake da rawaninsa yana rawa a cikin mata, wannan ya keta al’adar Bahaushe, domin ya nuna wannan basaraken ya zubar da mutuncinsa, ko da yana haka a cikin gidansa tsakanin shi da matansa, wannan ba haka yake a cikin jama’ar da sarautarsa ke wakilta ba.

A wannan babu maganar wani zamani, ci gaba, rage duhun kai na Bahaushe da sauransu domin wai a canja al’adar Bahaushe a zamanantar da shi. Rashin nuna kyakkyawar tarbiyar basa daga cikin al’adar Bahaushe. Za a iya nuna rashin al’ada a gidan kara (wanda shine orijina na Bahaushe), sannan kuma a nuna tsabagen al’ada a katafaren gidan zamani. Saboda haka keta al’ada ko kuma nuna al’ada bai tsaya ga gine-gine, abinci, tufafi, motoci, kayan zamani da sauransu ba. Inganta sinadarin mu’amala na tarbiyya shine al’ada. In a fim a inganta wadannan, to an wakili Hausa da Musulunci. In kuwa ba a yi ta, to a wakilci Hausa da Musulunci ba. A wannan ne babban kalubalen ke gaban mu – yadda za a kiyaye al’adun da muke tinkaho da su a zamanance.

[1] H.A.S. Johnson, The Fulani Empire of Sokoto, London, 1967, p. 4-6. Sannan kuma a duba Abdullahi Mahdi, The Hausa Factor in West African History. ABU Press, 1978.

[2] Abdullahi Smith, “Some consideration relating to the formation of States in Hausa-land”. Journal of the Historical Society of Nigeria, Vol V No 1, December 1970, p. 331.

[3] G.R. Niven, A Short History of Nigeria. Longman, Nigeria, 1971, p. 39.

[4] H. R. Palmer, Sudanese Memoirs, London, Frank Cass, 1928, p. 95.

[5] Ibid.

[6] Neil S. Skinner, “The Origin of the name Hausa”, Africa, 1968,Vol XXXVII, No 3, p. 256.

[7] Muhammad Sani Ibrahim, Muhammad Sani Ibrahim, Dangantakar Al’ada da Addini: Tasirin Musulunci Kan Rayuwar Hausawa Ta Gargajya. M.A. Thesis, Department of Nigerian Languages, April 1982, p. 94.

[8] Aliyu Abubakar, Al Thakafatul Arabiyyati Fi Naijiriya: Min Aam 1750 ilaa 1960. Arabic Literature in Nigeria: From 1750 to 1960. PhD thesis, ABU Zaria, 1972. pp 371-469; wanda a ka sarrafa a mtsayin Aliyu Abubakar, The Arabic Culture in Nigeria, Beirut, Lebanon, AbdulHafiz Al-Bassid, 1972.

[9] Domin karin bayani, a duba Muhammad Sani Ibrahim, “Are-aren kalmomi cikin Hausa”, in Yahaya, I.Y. and Rufa’i, A. (eds) Studies in Hausa Language, Literature and Culture, The First Hausa International Conference. Center for the Study of Nigerian Languages, Bayero University, Kano, 1978, pp 94-116; Neil Skinner, “Loans in Hausa and Pre-Hausa: Some Etymologies” Berliner Afrikanistische Vortrage 21 (1980) 169-202; Joseph Greenberg, “Linguistic Evidence for the Influence of Kanuri on the Hausa”, Journal of African History 1:2 (1960).

[10] Kirk-Greene, A.H.M. Mutumin Kirki: The Concept of the Good Man in Hausa. The Third Annual Hans Wolff Memorial Lecture, prepared by the African Studies Program, Indian university, Bloomington, Indiana, 1974. The lecture itself was delivered on April 11 1973.

[11] Habib Alhassan, Usman Ibrahim Musa, Rabi’u Mohammed Zarruk, Zaman Hausawa. Kano, Islamic Publications Bureau, 1982, 1988.

[12] Duba hira da a ka yi da Sani Dan Indo, mai kidan kuntigi, a cikin, Annur, Vol 1, August 2001, shafi na 48.

[13] Don samun karin bayani a kan matsayin maroka a kasar Hausa kafin ‘yanci daga mulkin mallaka na Turawan Ingila, a dubi makalar M.G. Smith, “The Social Functions and Meaning of hausa Praise-Singing”, a Africa, Vol 27, 1957, shafuka na 26-44.

[14] Misali, a dubi hirar da a ka yi da Najja’atu Abubakar, ‘yar jihar Kogi, tauraruwar fim din Zabari, a mujallar FIM, Afrilu, 2005, shafi na 17, “Neman kudi na zo, ba fadakarwa ba”.