Me Ya Sa Muke Rubutu?
Wace Irin Gudummawa Muke Bukata?

Daga
Ado Ahmad Gidan Dabino
Shugaban Kamfanin Gidan Dabino International Nig. Ltd., Kano

An Gabatar Da Wannan Takarda a Bikin Cika Shekara Hamsin a Duniya na Farfesa Ibrahim Malumfashi da kuma Bikin Cika Shekara Tamanin da Biyar da Fara Rubutu Kagaggun Labarai na Hausa, Wanda Aka yi a Sashen Nazarin Harsunan Nijeriya da Kimiyyar Harshe, Jami’ar Jihar Kaduna, a Ranar 8 ga Watan Disamba, 2012.


Tsakure
‘Nakan ji dadi a duk lokacin da na zo wucewa na ga wani ko wata suna karanta abin da na rubuta a cikin littafi, nakan ji kamar babu ya ni a wannan lokaci, ba don komai ba sai don na cika buri na, wato na isar da sakon da nake so ya isa ga jama’a, wanda kuma shi ya sa nake rubutu’.

Gabatarwa

Wadannan kalamai su ne suke fitowa daga ruhina zuwa zuciyata daga nan kuma har bakina ya furtawa a lokacin da na fara buga littafi ya shiga kasuwa, wato In Da So Da Kauna na daya a shekara ta 1991, wanda ake sayar da shi Naira biyar kacal ga masu karatu. Ba ni da wani buri ko bukata da suka wuce haka a wannan lokaci. Lokaci ne na samartaka, wanda babu wani abu da yake damun rayuwa ta face abin da na sa a gaba in ga na cim ma burina. Babu tunanin samun kudi ko suna a cikin zuciyata a wancan lokacin, fatana kawai ciwon da ke cikin zuciyata in bayyana shi ga jama’a, wadanda ba su sami kansu a irin wannan yanayi ba kada su sake su shiga, in kuma tsautsayi ya kai su sun shiga to, ta wace hanya za su bi su fita.

Na bukaci gudummuwoyi da dama a wancan lokacin, wadannan gudummuwoyi sun hada da neman shawarwari da duba min littafin a gyara Hausar da rabe-raben kalmominta kasancewar farin shiga ne ni a lokacin, kuma na sha wuya sosai wajen zirga-zirga a cikin birnin Kano da kewayenta. Ba dare ba rana ina bisa kekena don zuwa wajen mutanen da na bai wa wannan littafi don su duba kuma su yi min gyare-gyare a cikinsa.

Zirga-zirga ta aure ni. Je-ka-ka-dawo ba a magana. Hakuri dole ya zama abokin zamana saboda na yi ta samun sabanin lokaci na kammala aikin dubawar daga wasu mutanen da na bai wa karantawa da yin gyaran littafin.

Amma da ya kasance a kullum hakuri muka zama abokai da shi sai na ga alfanun abin, domin ko yanzu (yau shekara ahirin da daya) in aka dauko littafin aka karanta ba za a ga gyare-gyare rakwacam ba kamar yadda marubutan yanzu suke barin gyara a cikin littattafansu, wanda ba wani abu ne yake kawo hakan ba face rashin hakuri da juriya wajen kai wa a duba littafin.

Taken mukalata shi ne Me Ya Sa Muke Rubutu? Wace Irin Gudummawa Muke Bukata? Wadannan tambayoyi guda biyu suna da amsoshin su, kuma na san kowa ya tashi bayar da amsa za a ji ya fadi gwargwadon fahimtarsa da kuma ra’ayinsa. Don haka in muka ce tambaya ce mai sauki ba mu yi kuskure ba. Domin in dai kai marubuci ne kana da amsar da za ka bayar.

Me Ya Sa Muke Rubutu?

Wannan tambaya tana iya zama mai saukin gaske ga duk marubuta tun da kowa da irin dalilin da ya sanya ya shiga fagen rubutu, don haka ra’ayi ko amsar wannan tambaya ma za su bambanta. Amma don ba na son arar bakin marubuta in ci musu albasa sai na je kai tsaye ga marubuta don in ji waka a bakin mai ita, wato su marubutan su gaya min da kansu daga wasu jihohi kamar Kano da Kaduna da Bauchi da Jigawa, na kuma yi musu tambaya kamar haka:

Salam. Ina rubuta wata takarda a kan rubutu da marubuta don haka nake son a ba ni wannan amsarzan yi amfani da ita, Me ya sa kuke rubutu? Wace gudummawa kuke bukata?

Marubuta goma sha uku, maza guda 4 da kuma mata guda 12 na aikawa wannan sakon, duk sun ba ni amsoshinsu, kuma cikin mabambantan ra’ayoyi, wasu sun yi daidai da junansu wajen amsar, wato ra’ayinsu ya zo daya. Sannan kuma kamar hadin baki babu wata amsa da na same ta da safe, duk lokacin da na sami sakonne da yamma ne, sun fara daga 4.18  zuwa 11.26 na dare, a ranar farko, haka kuma a sauran ranaikun, duk da yamma na same su. Ga amsoshin da suka rubuto min kamar haka:

Da farko dai ni na fara rubutu domin sha'awa, ina jin dadi kawai idan ina rubutu, lokaci guda kuma sai nake amfani da damar domin na wa'azantar cikin nishadi.
Nazir Adama Saleh, Kano, ranar 10/11/2012, karfe 4.18 na yamma.

In muka dubi abin da Nazir Adam Saleh ya bayyana game da dalilinsa na fara yin rubutun littafi, za mu ga sha’awa ce kawai ta kai shi ba wani abu ba, sai kuma jin dadin yin rubutun, sannan kuma ya gane cewa ashe baiwar rubutun da yake da ita hanyar wa’azantarwa ce ta samu gare shi, wanda kuma har zai iya nishadantar da masu karatu.

Don fadakarwa da nishadantarwa da kuma akida.
Alawiyya Wada Isa, Kano ranar 10/11/2012, karfe 4.37 na yamma.

Malama Alawiyya Wada Isa kuwa don ta fadakar da al’ummrta ta nishadantar da kuma akida su suka jawo ta afka fagen rubuta littafi.

Ni dai ina yin rubutu don tallafa wa adabi da inganta al'ada da kuma ba wa mata gudummawa ta zamtakewa da mazajensu da kuma yadda za su yi girki mai kyau da tarbiyyar yaransu da hakuri da juriya da yin sana'a. Sannan shi Rubutu babbar cuta ce da ba shi da magani tilas sai ka yi shi muddin saboda Allah kake don karuwar jama’a ba don kudi ba.
               
Sadiya Garba Yakasai, Kano  ranar 10/11/2012, karfe 5.20 na yamma.

Sadiya Garba Yakasai ta lallabo da nata hujjojin shiga fagen rubutu ne saboda agaza wa adabi da al’ada da kuma bayar  da gudummawa ga ‘yan’uwanta mata don su iya girki don kada a dinga samun sabani tsakanin magidanta da matansu wajen abinci domin wasu matan ba suiya dafa abinci ba, da tarbiyyar yaransu da nuna hakuri da juriya a rayuwa da kuma son a dogara da sana’a, bn das a ido a kana bin hannun mutane.

Ina rubutu ne saboda girmama harshena.
       
Asama’u Lamido, Kaduna, ranar 10/11/2012, karfe 6.23 na yamma.

Asama’u Lamido, ra’ayinta ya bambanta da wasu don ta bayyana cewa harshenta da take girmamawa shi ne ya sa take rubutu.

Kishin harshe na da yada al'adata, sannan na isar da sakona na fadakarwa cikin nishadi.
Rabi Talle Maifata, Kano, ranar 10/11/2012, karfe 7.21 na dare.

Ita ma Rabi Talle Maifata sun hada hanya da Asma’u Lamido, inda ta nuna kishin harshen Hausa ne ya ya tsoma ta a tekun rubutu, sannan ta kara da son yada al’ada da fadakarwa hard a nishadantarwa.

Dalilin da ya sa ake rubutu yana da yawa, daga ciki akwai: Ilmantarwa da nishadantarwa da neman suna da neman kudi da sha'awar rubutu da soyayya da sauransu.
Umma adamu, Hadeja, ranar 10/11/2012, karfe 7.52 na dare.

Umma Adamu Hadeja ta hado abubuwa da yawa da take ganin suna sawa a shiga rubutu, wadanda suka kunshi ilmantarwa da nishadantarwa da neman suna da neman kudi da sha’awar rubutun shi kansa da kuma soyayya.

Muna rubutu don fadakarwa da nishadantarwa da nema wa al'umma mafita a al'amuran yau da kullum, kamar zamantakewa da neman ilimi da gyaran halaye da sauransu.
Bilkisu Yusuf Ali, Kano, ranar 10/11/2012, karfe 8.39 na dare.

Ita kuwa Bilkisu Yusuf Ali, mun fahimci saboda ta nema wa al’umma mafita wajen al’amuran da suka shafi zamantakewa da gyaran halaye da neman ilmi da fadakarwa har ma da nishadantarwa, su ne suka kawo ta cikin farfajiyar yin rubutu. Kuma sun yi tarayya a wasu ra’ayoyin tare da Umma Adamu da wasu marubutan.

Ta hanyar rubutu nake sadar da sako ga dubban mutane ba tare da na yi tattaki zuwa inda suke ba.

Bala Anas Babinlata, Kano ranar 10/11/2012, karfe 8.52 na dare.

Bala Anas Babinlata, ya nuna don isa da sako ne, wanda rubutu yake isar wa wanda ba sai ya je kafa da kafa ba sakon sa yake isa ga jama’a.
Ni ina yin rubutu don na fadakar da kan al’umma game da zamansu, musamman aure da kishi da tarbiyyar yara.

Balaraba Ramat Yakubu, Kano, ranar 10/11/2012, karfe 9.44 na dare.

Yaya babba kuwa wato Balaraba Ramat Yakubu, ta bayyana nata dalilan shiga taskar rubutu da cewa fadakar da al’umma wajen zamantakewa musamman ‘yan’uwanta mata a kan batun kishi da tarbiyyar ‘ya’yansu.

Babban abin da ya sa ni yin rubutu shi ne, kishin al'adunmu da kokarin fadakarwa da ciyar da yarenmu na Hausa gaba. Sha'awar rubutu ta karfafa a zuciyata ganin cewa hanya ce ta watsa manufofi, ta saukakakkiyar hanya, kuma mutum zai iya yin gargadi da wa'azantarwa da dora mutane a kan kyakkyawar hanya, walau ta hanyar tsoratarwa ko nishadantarwa. Wadannan dalilai su suka dasa min sha'awar rubutu. Don wani lokacin marubuci har kankanba yake yi, ya shiga rigar malamai ta hanyar wa'azantarwa. Kuma yin rubutu hanya ce ta kaifafa kwakwalwa, shi ya sa a duk inda marubuci yake za ka gan shi tamkar tsuntsun da yake yawo a sama, da zarar ya hango kuskure a kasa sai ya zaro biro da takarda ya shiga tunanin hanyar warware matsalar ta ruwan sanyi, yadda al'umma makaranta za su gano bakin zaren. Duk wadannan abubuwan su suke ba ni sha'awa a harkar rubutu.
Lubabatu Ya’u Babura, Kano, ranar 10/11/2012, 10.01 na dare.

Lababatu Ya’u Babura, ta dada karfafa ra’ayoyin da wasu suka bayyana cewa kishin harshen Hausa da al’adu suka sagalo ta zuwa farfajiyar fasiha, marubuta don ta ba da tata gudummawar, kuma ta kara da cewa shi rubutu hanya ce sassauka ta yada manufa ga jama’a, sannan ta nuna marubuta ma suna tarayya da malamai wajen wa’azi ga jama’a ta hanyar rubutunsu. Wadannan da ma wasu dalilan su ne suka jagorarta ta ci gaba da rubutwa da bugawa, jama’a suna karantawa.

Na fara rubutu da nufin gyara yadda wasu marubuta suka kalli mace da alkalaminsu, nufin ya fadada zuwa sakonni mabambanta.

Rahma Abdul Majid, Minna, ranar 10/11/2012, karfe 10.06 na dare.

Rahma Abdul Majid, ta sirnano nata jawabin ne da cewa, marubuta suna kallon mace da alkaminsu a baibai, shi ya sa ita kuma ta shigo don ta rubuta su daidai, a daina kallon mata a baibai kamar yadda wasu ‘yan’uwanta marubutan suka rattaba a littattafansu, daga wannan niyya kuma sai abubuwan suka fadada suka yi rasa har take rubutu na’u’i daban daban har da na masu aikata laifuka

Yana daga dalilan rubutuna, tsintar baiwar rubutun da na yi a tare da ni. Ka ga ya zama wajibi. Raba dannin jigo kuma sun hada da; bayyana abin da ke cikin zuciya da fadakarwa da tallar harshe da kuma neman kudi.

Aminu Abubakar Ladan (ALA), Kano, ranar 10/11/2012, karfe 11.26 na dare.

Shi kuma mai rumbun kalmomi, mahirun waka, Aminu Abubakar Ladan (ALA), ya ce tsintar biwar rubutun ya yi a tare da shi kawai don haka ya zama wajibi ya yi. Sai kuma ya kawo wasu raba-danni ko kananan jigogi na musabbabin yin rubutun, inda ya bayyana cewa fitar da abin da ke cikin zuciya da fadakarwa da da tallar harshe da kuma neman kudi.

Ni mai son isar da sako ga al’umma ce, sai na zabi hanyar rubutu wajen kai sakon.

Jamila Adamu Yaro, Bauchi, ranar 11/11/2012, karfe 2.41 na yamma.

‘Yar mutan Bauchi kuwa, Jamila Adamu Yaro ta nuna tuni take da son isar da sako ga jama’a amma sai ta zabi hanyar rubutu wajen isar das akon.

Ina rubutu ne don isar da sako tare da ilmantar da mutane da wayar musu da kai.

Adamun Adamawa, Bauchi, ranar 12/11/2012, karfe 2.50 na yamma.

Dan mutan Adamu, wato Adamun Adamawa ya bi hanya guda da Jamila Adamu yaro, da ma kuma dukkansu suna jihar Bauchi a yanzu, shi ma dai son isar da sakon ne ya ingiza shi cikin harkar rubutu.

Ina rubutu ne domin na isar das ako ga jama’a ta yadda za su rike aure da zumunci da zama da kishiya da sauran mu’amalar yau da gobe.

Aisha Abdulhamid Alhaji (Lawash), Bauchi, 25/11/2012, 9.20, dare.

Ina rubutu saboda yada harshena da al’adunmu na Hausa da fadakarwa da nishadantarwa ga masu karatu da kuma wayar da kan jama’a dangane da zamantakewar yau da kullum musamman auratayya wadda take jigon rayuwa

Sa’adatu Saminu Kankiya, 26/11/2012, 10.37, dare.

Idan muka lura da ire-iren dalilan da marubutan suka bayyana na abubuwan da suka sanya suka shiga fagen rubutu, za mu ga mafi yawa don son gyaran tarbiyyaar al’umma ne ba don neman kudi ba. Kuma dukkanin maubutan da na aika wa da  rubutaccen sakon (SMS) sai da na kira wayarsu muka yi magana baki da baiki, wasu sun ce in rubuta abin da suka fada min da bakinsu, amma na ce a’a, su aiko min a rubuce kamar yadda na aika musu a rubuce, don gudun idan gaya min aka yi da baki kila in rubuta abin da ba haka marubutan suke fadi ba, amma ta hanyar SMS, ba za a sami wannan sabanin ba. Kuma hakan aka yi suka rubuto da hannunsu.

Wace Irin Gudummawa Muke Bukata?

Game da wannan batu na abubuwan da marubuta suke bukata ta fannin gudummawa a wannan harka ta rubutu, ita ma amsar a bayyane take, kuma ba wuya gare ta ba, tun da duk marubuta sababbi da tsofaffi (na Hausa) sun san matsalar da marubuta suke fuskanta a fagen rubuce-rubuce da inganta shi da buga shi da tallata shi da sama masa tagomashi a wasu wurare, don haka da an tambayi marubuci kila zai fadi wannan miki da ya dade a zuciyarsa cikin hanzari. Ga abubuwan da marubutan suke ce:

Asamau Lamido, Kaduna:
Gudummawar da nake so, a sa mana ido a kan dillalan da ke safarar littattafai, suna cika riba kuma ba su da alkawari wajen biyan kudin littattafanmu.

Sadiya Garba Yakasai, Kano:
Muna mutukar son taimakon gwamnati ta san da mu marubuta, ta rinka tallafa mana, kuma muna bukatar manyan marubuta irin ku kuna yi mana gyara da sa mu a hanyar da za mu inganta rubutunmu, mu ma duniya ta san da mu, idan rubutu ba inganci tamkar shan shayi ne ba madara ko sukari. Ina son na ga ana yi mana gyara, ana kula da abin da muke yi, saboda ita rayuwa in har ba ka da mafadi, to, ba za ka ga da kyau ba, ina jin ciwon yadda manyan marubuta irin ku kuka bar mu kara zube babu mai sa mu ko hana mu, muna bukatar tallafin ku don bunkasa harkar.

Alawiyya Wada Isa, Kano:
Muna bukatar jagora na gari wanda zai tsaya mana a kan al’amuranmu, da kuma tallafawar gwamnati.

Nazir Adama Saleh, Kano:
Taimakon da muke bukata shi ne, mu sami hanyar da za ake yi mana dab'i mai inganci, sannan muna bukatar kara samun karfin gwiwa da kuma kauna daga gwamnati, ba tsangwama ba.”
 
Bilkisu Yusuf Ali, Kano:
Muna bukatar samun shugabanni tsayayyu da shigowar hukuma inda za ake hukunta wanda ya karya doka, kuma muna bukatar a sami wani ko kungiya ko kuma kamfani karbabbe wanda zai zama yana duba littafi wanda kuma in ya duban littafn zai sami yarda gun kowa, har malaman jami’a, sannan muna son littattafan ake nazarin su a matakinkaratu kowane.

Rahma Abdul Majid, Minna:
Bukatata ita ce a fahimci sakona.

Umma Adamu Hadeja, Jigawa:
Tallafin da marubuci ke bukata a wajen masu kudi da gwamnati shi ne jari da agaji da bashi. Sai kuma ingantaccen aiki da rikon amana da cika alkawari daga ma'aikatan madaba'a.”

Aminu Abubakar Ladan (ALA):
Muna bukatar goyon bayan hukuma da mazhabobin ilimi.

Adamun Adamawa, Bauchi:
Tallafin yada rubutun da yayata shi, shi ne bukatata.

Jamila Adamu Yaro, Bauchi:
Gudummawar da nake bukata ta kudi ce (hahaha).

Balaraba Ramat Yakubu, Kano:
Ina bukatar taimako ta kowace hanya a kan rubutu, kudi don buga littafin, ko kayan aikin bugawa, kuma hukumar ilmi ta tallafa  ta sa littattafan a manhajar karatu don mu fadakar da yaranmu”

Rabi Talle Maifata, Kano:
Gangamin wayar da kan marubuta daga lokaci zuwa lokaci. Iyaye su gane ba tarbiyyar yara muke batawa ba. Su karanta littafinmu kafin su yi hukunci a kanmu. A sanya littattafanmu a manhaja domin kada a manta da al’adunmu, amma littattafan da suke sun danganci hakan.

Lubabatu Ya’u Babura, Kano:
Hakika marubuta suna neman dauki ta hanyar a taimaka musu da kudade ko da rance ne don farfado da harkar rubutu, kuma yana da kyau a ce gwamnati ta samar da injinan dab'i ingantattu. Sannan a yi kokarin wayar wa da marubutanmu kai ta yadda marubuci zai bazama ya karo ilimi. Inganta shawarwari a tsakaninmu don kamo bakin zaren a kan abin da ya tabarbara harkar kasuwar littafi. Samar da wani fili a yanar gizo (internet) domin tallata hajar fasahar rubutun zube. Kana manyan marubutan da suka fara kawo salon rubutun da a yanzu aka fi raja'a a kan sa, su rinka jan mu kananan marubuta suna dada tunasar da mu irin nauyin da yake kan marubuci. Da darfafa gwiwar su ringa zurfafa tunaninsu ta hanyar zakulo matsalolin da suka addabi al'umma a rinka rubutu a kai, ba wai sai na soyayya ba. Manyan namu kuwa su ne irin su Dr. Yusif Adamu da Ado Ahmad Gidan Dabino da Bala Anas babinlata da Hajiya Balaraba Ramat da sauransu. Abu na gaba kuma shi ne sama wa marubuta kariya wajen yada manufofinsu.”      

Sa’adatu Saminu Kankiya, Katsina:
Taimakon da nake ganin muna bukata shi ne, na farko hadin kan mu marubuta, sai kuma samun jagoranci nagari da kuma tallafi daga hukumomi da kunguyoyi ta yadda za mu iya tsayawa da kafafuwanmu, ba tare da mun dogara ga ‘yan kasuwa ba. Kusan wannan ita ce babbar matsalar marubuta a wannan lokacin, saboda har yanzu ban taba jin wata kungiya ko hukuma da ta taba ba da tallafi ga sana'armu ba.

Tun da mun ji bayanai daga bakin marubuta ta hanyar rubutaccen sakon wayar hannu (SMS), ya kamata kuma a ji ta bakin zabiyar, wato shi mai rubuta wannan takardar, domin kila shi ma yana da nasa ra’ayin, wanda tun a farkon wannan takarda ya fara furtawa a cikin gabatarwarsa ta wannan takarda.

Ga ra’ayin mai gabatar da wannan takarda kamar haka:
Ni ina rubutu ne saboda ya zama jinin jikina kuma ya zama abokin rayuwata, wanda babu garin Allah da zai waye ban yi rubutu ba ko kuma na duba na wani na yi gyara ko ba da shawara ba, tun da ya zama aikina kuma sana’ata, ba ni da wani aiki da ya wuce rubutu da wallafa.

Gudummawar da ake bukata a harkar rubuta, akwai batun tsayayyiyar kungiyar marubuta wadda za ta kare hakkokinsu da nema musu daraja da kima a idon duniya. Kungiyar da za ta dinga kimanta harshen gida fiye da bakon harshe, wadda za ta dinga nema wa marubuta hanyoyin samun tallafi na sana’arsu, a wajen gwamnati ko masu hannu da shuni ko sha’awar rubutu ko kungiyoyi masu zaman kansu ko bankuna, a cikin gida da wajen Nijeriya, don bunkasa hanyoyin rubuce-rubuce musamman na Hausa. Wadda za ta nemo hanyoyin sanya gasanni don zaburar da marubuta su yi rubuce-rubuce masu inganci da nagarta da shirya taruka don kara musu sani da koyar da su dabaru na harkokin rubutu.

Mun ji ra’ayoyin masu ruwa da tsaki na ma’aikatar rubuta da wallafa, game da abubuwan da suka sa su suka tsunduma cikin rubuce-rubuce da kuma ire-iren gudummawa da suke bukata don bunkasa wannan sana’a tasu ta rubutu da wallafa. A duba kasa an takaita wadannan ra’ayoyi zuwa kasha hudu, kuma za a ga isar da sakon fadakarwa shi ne a kan gaba a zukatan marubuta daga nan sai girmama harshe da yada al’ada sannan batun neman kudi da a sha’awa su ne suke kafada da kafada da juna.

In muka dawo kuma batun irin gudummawar da narubuta suke bukata za  mu ga cewa batun samun tallafi daga gwamnati da hukumomi ne ya baibaiye wannan faifai na bayyana ra’ayi ko kididdiga sai kuma batun samun jagoranci yake biye masa sannan batun dillanci da dab’I ya zo na uku, sai abu na hudu batun kudI, wato taimako ko aro ko jari.

Kila yanzu daga wadannan bayanai da aka samu an gane ko kuma an soma gane su wane ne marubutan Hausa kuma don me suke rubutu, amma na san wasu a da can kafin su ji ta bakinsu suna ba su wata fassara ta daban, wato kila a ce don neman kudi ko bata tarbiyya suke yi, amma kila wadannan bayanai da aka ji daga gare su zai sa wasu su sauya tunani game da marubutan Hausa musamman na adabin zamani. Masu iya magana suna cewa, hange ba ya kawo nesa kusa, kuma ba ka gane mutum kila sai ka zauna da shi ko ka ji kalamansa.

A cikin watan Nuwamba na shekarar 2004, Shaihin Malami, Farfesa Graham Furniss ya ziyarci jihar Kano a Nijeriya daga London don ya yi hira da wasu marubuta na adabin zamani inda ya tattauna da su ya ji ra’ayoyinsu da kuma dalilan fara yin rubuce-rubucensu, wannan kuma ya sa ya gabatar da takarda wadda za a buga a cikin: Research in African literatures Vol. 43 No. 4, 2012. Takardar tana da shafuka sama da ashirin, kacokan ya mayar da hankali ne a kan wasu daga cikin ‘ya’yan kungiyar marubuta ta Raina Kama, kamar Badamasi Shaaibu Birji da Alkhamis D. Bature da Amina Abdu Na’inna da Dan’azumi Baba da Balaraba Ramat da kuma Ado Ahmaad. Wadannan mutane sun yi dogayen bayanai game da dalilai da manufofin yin rubutunsu da kuma matsaloli da suke fuskanta a wancan lokaci, yau kimanin sheakara takwas kenan, kum har yanzu wasu daga cikin matsalolin da suka bayyana ba su sauya ba sai ma karuwa da suka yi. Ga wadanda Allah ya sa suka karanta wannan takarda za su ga cikakkun bayanai

Kammalawa
An yi kokarin bayyana ra’ayoyin wasu daga cikin marubuta maza da mata daga jihohin Katsina da Kano da Kaduna da Bauchi da Neja da Jigawa maa hudu mata goma sha uku, wadanda suka bayyana dalilan da suka sa suka shiga farfajiyar rubuta littattafai da kuma ire-iren gudummawar da suke bukata don inganta wannan sana’a tasu ta rubutu da kuma neman a samar da wata hadaddiyar kungiya ta marubuta harsunan gida musamman ma Hausa don ta dinga samar wa da marubuta hanyoyin da a su inganta ayyukansu da sama musu tallafi da kara musu ilmi a bisa wannan sana’a.  


Manazarta

Furniss, Graham da Adamu A.U (2012) “Go by Appearances at Your Peril”: The Raina Kama Writers’ Association in Kano, Nigeria, Carving out a Place for the “Popular” in the Hausa Literary Landscape” Research in African literatures Vol. 43 No. 4, 2012 (forthcoming)


Sakonnin Wayar Hannu (SMS) da Aka Samu Daga Marubuta Don Amsa Tambayoyin da Aka yi Musu:

Nazir Adama Saleh, Kano, ranar 10/11/2012, karfe 4.18 na yamma.

Alawiyya Wada Isa, Kano ranar 10/11/2012, karfe 4.37 na yamma.

Sadiya Garba Yakasai, Kano  ranar 10/11/2012, karfe 5.20 na yamma.

Asama’u Lamido, Kaduna, ranar 10/11/2012, karfe 6.23 na yamma.

Rabi Talle Maifata, Kano, ranar 10/11/2012, karfe 7.21 na dare.

Umma adamu, Hadeja, ranar 10/11/2012, karfe 7.52 na dare.

Bilkisu Yusuf Ali, Kano, ranar 10/11/2012, karfe 8.39 na dare.

Bala Anas Babinlata, Kano ranar 10/11/2012, karfe 8.52 na dare.

Balaraba Ramat Yakubu, Kano, ranar 10/11/2012, karfe 9.44 na dare.

Lubabatu Ya’u Babura, Kano, ranar 10/11/2012, 10.01 na dare.

Rahma Abdul Majid, Minna, ranar 10/11/2012, karfe 10.06 na dare.

Aminu Abubakar Ladan (ALA), Kano, ranar 10/11/2012, karfe 11.26 na dare.

Jamila Adamu Yaro, Bauchi, ranar 11/11/2012, karfe 2.41 na yamma.

Adamun Adamawa, Bauchi, ranar 12/11/2012, karfe 2.50 na yamma.

Aisha Abdulhamid Alhaji (Lawash), Bauchi, 25/11/2012, 9.20, dare.

Sa’adatu Saminu Kankiya, Katsina, 26/11/2012, 10.37, dare.

Forthcoming Book

Forthcoming Book 

University of Cologne – Department of African Studies

Seminar: Hausa Literature – “Magana Jari Ce“ (WS 10/11)
Lecturer: Hannelore Vögele
Speaker: Rebecca Roemer
Year: 2011

“The Soul of My Heart” by Ado Ahmad Gidan Dabino
Classical Hausa-Literature
Content

Central Topics:

• Reputation
• Relationships
◦ Friendship
◦ Family
• Love
• Marriage (in those days, before 1990 and nowadays, after 1990)
Summaya who comes from a good family falls in love with Muhammed, who is as much good educated as she is, but from a less rich family. She takes the initiative and writes him a loveletter. At first he rejects her, because he sees no chance for love between two people coming from a different status. She asks for a personal appointment to get the chance to convice him to become a couple.
And she succeeds.

At a wedding Sumayya gets to know the exceedingly rich young Abdulkadir. He as well had an excellent education, but he dropped to get involved into his father's business. She chats with him, but lets him know that she is already espoused to somebody else.
After romancing her unsuccessfully, Abdulkadir contacts Sumayya's Grandmother. Because the grandmother regards Abdulkadir as the perfect husband for her niece, she involves a witchdoctor.

However Muhammed is thinking of finishing the relationship.
Meanwhile Sumayya's Grandmother and Abdulkadir are fixing an appointment for the wedding, Sumayya and Muhammed are suffering more and more because of this situation.

Then Muhammed decides to go to Kaduna. Hereon Sumayya is on the verge of commiting suicide.

In Kaduna Muhammad gets to know Najahatu. At the same time Sumayya is writing her suicide note to her beloved one. He is also on her mind while she jumps into the river to kill herself.

But Sumayya is rescued by some passengers and brought into hospital immediately.
Because she lost a lot of blood both Muhammed and Abdulkadir donate blood to her.
By now Muhammed's mother supports and affirms their love. Even Sumayya's parents believe in the love of the couple and consult with friends. Only Sumayya's grandmother is not assuring herself and involves a witchdoctor again. At the hospital, Sumayya tells everything to her nurse Saratu, who falls in love with him expeditiously.

Shortly after Sumayya are officially engaged, Najahatu from Kaduna visits him surprisingly. It finally comes to a confrontation: While Najahatu tries to seduce him, Sumayya comes home and moreover Saratu, the nurse appears.

But the whole situation is claryfied and Sumayya forgives Muhammed. So they marry. Their wedding is considered as a historical moment. Allah and Islam play a very important role.

The witchdoctor is a permanet guest of the grandmother. Sumayya records the grandmothers' evilness secretly and plays it to her father. Thereupon the grandmother leaves the family and everybody feels relieved.

The story has a tragic end for Abdulkadir. On his way back with his father from a businesstrip, his father is shot down. Abdulkadir himself is hit so strong that his arm is rotten. At the same time he is robbed so that he is bankrupt.

The story ends in a monologue which includes so to say a morale.

• Morale of the story:

“Slow and steady they say, wins the race. […] One should not harbour illwill against
anybody. It might easily rebound back”.

• An interesting point is the author's choice of names for the characters:
◦ Muhammad, Mohammed - Praised, praiseworthy; the name of the Prophet
◦ Sumaiyah, Sumayyah - Name of a lady companion of the Prophet; the first martyr in Islam
◦ Abdul, Abdel, 'Abd al - Servant (of Allah)
◦ Kadir - Powerful
◦ Najah, Najaah - Success
◦ Sarah - Name of the wife of the Prophet Ibrahim

The Author

• Ado Ahmad Gidan Dabino *1964 in Kano
• Attended Bayero University Kano
• His work:

14 books (11 novels in Hausa, 1 biography and 2 have been translated into English)

In Da So Da Kauna 1 & 2 = The Soul of My Heart
Masoyan Zamani 1 & 2 = Nemesis
Hattara Dai Masoya 1 & 2
Wani Hanin Ga Allah… 1 & 2
Duniya Sai Sannu!
Kaico!
Zalimu (hausa theatre)
Sarkin Ban Kano Alhaji Dr. Muktar Adnan (biography)

• One of the founders and vice president of the Association of Nigerian Authors (ANA)
Kano State Branch
• Chief of Gidan Dabino International Migration Limited
• Won Noma Award for Publishing in African (UK)
• Writes for daily newspapers and magazines and all over in Nigeria he gave seminars
and workshops
• He writes when he's in the mood for it. There are no specific, fixed times for writing.
Writing can happen any where, any time.
• He was the main actor of his in 1996 pictureized book „In Da So Da Kauna“ (The Soul of My Heart). Moreover, since 1996 he has been the Producer/Director of several Hausa Movies
• Hobbies: Travelling, research, writing
• Presently, he's working on a new book
◦ Content: „Rabuwa (Separation) [his] love true life story. It's about his travelling to
Europe – Germany, Italy, France and GB
◦ Title: “Gani Da Ido… (Seeing is Believing)“

• Ado Ahmad about African Literature:
“To me, African literature is a reliable tool for educating the world about the beauty of African culture, history and tradition as well as its people. Equally important to add is the fact that no society would developed without a striving literature, hence I see African literature as a vehicle for African future transformation and prosperity”.

• Ado Ahmad about the Nigerian Press:
“On Nigerian press, I always have mixed feelings about the role they have been playing. True, the Nigerian press could be said to be one of the most vibrant Press in the world especially going by the historical role they played in the fighting colonialism, ending military dictatorship and institutionalization of democracy in my country, etc. But sadly, in spite the aforesaid important role the Nigerian press, yet I am fully convinced that any critical mind cannot completely exonerate our press from sharing the blame of Nigeria’s misfortune, especially in terms of watering the seed of polarity in Nigeria. It is disturbing to note that Nigerian press do polirazed Nigerians along ethnic, religious and sectional lines”.

• Ado Ahmad about his first book:
“My first novel is called In Da So Da Kauna (The Soul of my Heart). It is not for me to say whether the subject of my book (The Soul of my Heart) has radically changed its readers’ behaviors, but what I cannot deny is the fact that the book was well received among the reading public as well as influenced some of the readers to pick their pens too. And with all humility, I could say in terms of promoting reading culture among the Hausas my books and that of other Hausa writers have succeeded in keeping the light of reading culture alive”.

Quellen
• http://gidandabino.blogspot.com/ (08.01.11-17:55, 16.01.11-19:32, 30.01.11-12:00)
• www.facebook.com
• Interview January 2011
• „The Soul of My Heart“, Ado Ahmad Gidan Dabino, Gidan Dabino Publishers, 1991
• Informations about the names:
Muhammad, Mohammed (http://www.sudairy.com/arabic/masc.html#M(30.01.11 –
15:16))
Sumaiyah, Sumayyah (http://www.sudairy.com/arabic/fem.html#S (30.01.11 – 15:18))
Abdul, Abdel, 'Abd al (http://www.sudairy.com/arabic/masc.html (30.01.11 – 15:28))
Kadir (http://www.mybaby.net.au/index1.php (30.01.11 – 15:33))
Najah, Najaah (http://www.sudairy.com/arabic/fem.html#N (31.01.11 – 22:55))

Gidan Dabino as an Intellectual and International Icon
(Gwagwarmayar Ado Ahmad Tsakanin Manyan Manazartan Duniya)

Prof. Dr. Abdalla Uba Adamu
Department of Mass Communication
Bayero University, Kano

Perhaps we should start with trying to understand the key variables associated with this talk: intellectual, and international.  The latter concept, international, is straight-forward enough, because it connotes a straddling of nations and going beyond a specific national barrier. Let me therefore focus my definition of term therefore on the former concept, ‘intellectual’.

In human societies, the Intellectual is the man or woman dedicated to critical thought (study, introspection, and reflexion) about the reality of society; who communicates the derived ideas towards the resolution of society’s normative problems (social, political, and cultural), and so derives authority in the public sphere. Coming from the world of culture, either as a creator or as a mediator, the Intellectual participates in the world of politics, either to defend a concrete proposition or to denounce an injustice, usually by producing or by extending an ideology, and by defending one or another system of values.

In our times, the term “Intellectual” acquired positive connotations of social prestige derived from the person being a man or woman possessed of intellect and superior intelligence, especially when his or her activities in the public sphere exerted positive consequences upon the common good, by means of moral responsibility, altruism, solidarity, in effort to elevate the intellectual understanding of the public at large, without manipulation, false populism, paternalism, or condescension.

The intellectual and the scholarly classes are related; the intellectual usually is not a teacher involved in the production of scholarship, but has an academic background, and works in a profession, practices an art, or a science. The intellectual person is a man or woman who applies critical thinking and reason in either a professional or a personal capacity, and so has authority in the public sphere of his or her society. Further, the term "Intellectual" identifies three types of person, one who:

is erudite, and develops abstract ideas and theories
a professional who produces cultural capital, as in philosophy, literary criticism, sociology, philosophy, medicine, science or
an artist who writes, composes, paints, etc.

Using these definitions and typologies, I want to look at the achievements of Mallam Ado Ahmad Gida Dabino as both an intellectual and international icon or figure.

Although Mallam Ado does not have academic higher degrees usually associated with modern intellectuals, nevertheless his achievements have attained the status of intellectual achievements regardless of the measuring instrument used. For one thing, and in common with all other intellectuals, he has a vision to excel. Other intellectuals in a similar situation in our society could include people like Abubakar Imam, Mallam Aminu Kano xxx.

Remarkable amongst his achievements as an intellectual is his grounding in the grassroots philosophy of the community he lives in. This community ethnography is what lends credence to his narrative prose about life and how to live it. Thus Mallam Ado’s business craft is located solidly and squarely with a local community of ‘ordinary’ people  who share his vision about intellectual literariness. His office has become a portal through which ideas move in and out. When I first started my own foray into literary analysis of contemporary Hausa literature, my first starting point was the Gidan Dabino Publishers’ office along Sabon Titi in August 1999 when I encountered him for the first time. Almost all those I asked to point out to me the starting point of mass culture in Hausa prose fiction would point to Mallam Ado—so I traced him in his office, introduced myself, and have remained with his office since then: in fact we have joint lease in the office block we are now.

Ado Ahmad is a writer, and there is nothing more intellectual than bringing down abstraction to a concrete level where people can grasp often the absurdity of the abstract. Being a writer gives Ado Ahmad opportunities to create vistas of literary landscapes that captures the imaginations of thousands of people—often as in the case of many later notable writers, bringing them into the literary fold. The famous writer, Rahama AbdulMajid, is a case in point when she explained that she became motivated to become a writer due to Ado Ahmad’s novels being read over the radio.

Ado Ahmad pioneered the transition from the literary to visual medium when he adapted his famous novel, In Da So Da Kauna, into a video film version, thus providing an intellectual template to the then developing Hausa film industry. Other intellectuals such as Ms. Balaraba Ramat Yakubu, Bala Anas Babinlata, Alkhamees Bature Makwarari, Sunusi Shehu Burhan, Ado Mohammed, all became literary adapters when they also converted their individual stories into the film media—experimenting not only in the craft of storytelling in different media, but also exercising their intellect in embellishing their narrative prose for the film medium.

The International Intellectual
The first and major international recognition for Ado Ahmad’s craft was in Niger Republic, particularly in the towns of Maraɗi, Damagaram and Niamey. In each of these cities, Ado’s name became a household name through his novels which were read over the radio. Things reached a head when Ado himself was invited to Maraɗi to anchor a series or radio programs and become a judge in literary competitions. No other Hausa writer, from which ever generation has ever attained this cross-border collaboration in literary circles.

Ado thus became a virtual ‘Nigeriene’ –though he still could not speak French!—and a celebrity, through his writings as well as special edition radio host programs. Soon enough, he has established a vast network of contact and collaborators in Niger Republic. This was amply demonstrated when in 2006 he led a whole convoy of writers and academicians on an international collaboration between the Kano Branch of Association for Nigerian Authors (ANA) of which he was the Chairman and Gashingo Publishers of Niamey under Dr. Mallam Garba Maman. Since then he had become a central figure in cross-border collaborations between Nigerians and Nigériens in literary activities—creating ties and networks that diplomatic channels have not been able to forge.

This was just the beginning. For subsequent international activities of Ado Ahmad saw him as an invited guest or publishing collaborator for UNESCO to regional meetings in Mali, Niger, Benin Republic, Ethiopia, France and Italy. In each of these places, Ado Ahmad made strong and persistent presentations about indigenous writers in Africa, thus further promoting the cause of indigenous literary scholarship on a scale never done before by any contemporary writer.

And it did not stop there. I was a witness to Ado Ahmad’s internationalization when he went to Germany in 2010 to present a paper as a guest speaker at the Hamburg University. The place was packed full with mostly female students who listened to Ado’s present with rapt attention. He spoke in Hausa, but his speech was immediately translated into German.

Subsequently, Ado was also invited to the famous School of Oriental and African Studies, SOAS, University of London in the UK in 2011 to present another paper, as well as premier his film Sandar Kiwo. Again students and staff jammed the hall to listen to him—this time in English, for along the line in his career, Ado has been able to graduate from the Adult Education classes to a self-taught mode where he can fluently converse in English to anyone, anywhere.

While Ado has never been to Poland or India, his film Sandar Kiwo was also premiered in these countries, at the University of Warsaw, Poland; and in India, the film was shown by Blaft Publishers based in New Delhi, to a select group of Indian writers of pulp fiction.

By now we all know who, or what, the writer is. He or she is a poet, a playwright, an essayist and/or a novelist. But he or she is also the writer of the editorials and columns, the investigative and explanatory reports that are among the many forms journalism has developed in discharging its public task of describing and interpreting the human environments and humanity itself. In the digital age, the writer is also the blogger who makes it his concern to gather and provide information on issues of citizen concern and to comment on them online. Ado Ahmad is this and more. He is truly an international and intellectual icon, on a scale no indigenous Hausa writer in contemporary times has been able to attain. His Member of the Order of the Niger is well-deserved.

Here are testimonies from three of Ado’s friends and collaborators: Prof. Graham Furniss, from London, England, and the first person to study Hausa contemporary novels; Dr. Marius Kraśniewski from, Warsaw, Poland, and Dr. Carmen Mcain from Wisconsin, United States.

***

Comments from Prof. Graham Furniss, OBE, School of Oriental and African Studies, London, 20th October, 2014.

I see this award as recognition for the central role that Ado Ahmad Gidan Dabino has played in a remarkable African renaissance that sprang up from the grassroots. He was a central figure in the explosion of popular fiction and then video film in Hausa from the 1980s onwards. His positive, can-do attitude and his open and engaging personality drew many to him and to his writings. His writing touched young people's aspirations and hopes and reflected many of their experiences of life in difficult times. Articulate and witty, he was not afraid to take up any path that might lead him to greater achievements -- he has been a writer, a publisher, a radio host (including in Niger), a video film producer, and a friend to many.

I first encountered him in Kano when I was researching the rise of Hausa popular fiction and the activities of the Raina Kama writers' club where he was a founder member. Subsequently, I met him again when he visited London and the University here. I have to say that I was often asked by radio and television hosts in Nigeria whether popular fiction and video was of any value and whether it should have been banned. My reply has always been that it is the role of a researcher to document and analyze what is happening on the ground and it is for other authorities to pronounce on the value of differing forms of cultural production. Being aware that both books and films have come under attack in years past, this award comes as a major acknowledgement by the highest Nigerian state authorities of the importance and the value of these forms of artistic endeavor, and I can think of no one better to receive the honour on his own behalf, and on behalf of all the book writers and film makers that he has encouraged and supported, than Ado Ahmad Gidan Dabino,  MON.

***

Dr. Mariusz Kraśniewski, Polish Academy of Science, Warsaw, Poland, 20th October, 2014


The first time I’ve heard the name of Ado Ahmad Gidan Dabino few years ago when I was a PhD student at the University of Warsaw. We didn’t knew each other back then, his name appeared as a quite enigmatic signature on many of the books I’ve been using in my research. Gidan Dabino Publishers, Kano -  it was always the sign that guaranteed very high publishing and scholarly qualities of the works. Thus I can say that thanks to Ado Ahmad Gidan Dabino, the works of many prominent or promising Hausa scholars and authors (including Ado himself) were able to cross the borders between continents and provide to us, Polish students and scholars, the insight into academic life of Northern Nigeria. The insight that is so greatly needed as it brings different perspectives of the research while still maintaining high scholarly quality of methodology and research.

Few years later, during my stay in Kano, I’ve finally met Ado in person. I was not surprised to realize that he is not only the shark that sails confidently through the turbulent waters of the publishing industry, but above all, he is also a modest, kind and friendly person. On this occasion we were able to talk about  his work and future plans, but this meeting was important for me also for some other, more personal reasons. When， some weeks after our meeting,  I’ve lost my consciousness because of cerebral malaria, that was Ado who was the first person to confirm my identity as a visiting associate of the Bayero University.  I will be grateful for that ‘till the end of my life as his help was a vital asset that created the possibility for my friends from BUK  to organize the treatment and take care of me during my stay in the hospital.

Mallam Ado, I was very happy to hear from Professor Abdalla Uba Adamu that you’ve been honored with a national recognition of Member of the Order of the Niger (MON) by the President of Nigeria. I’d like to be here to personally shake your hand and tell you that the above-mentioned Order is a perfect gift for your 50th anniversary and that it is a well-earned addition to the long list of your achievements as a writer, scholar and social worker. I would like to sincerely congratulate you for this distinction and I am sending you as well my best wishes for your 50th birthday.

Allah ya ba Ka lafiya da alheri!

***

Dr. Carmen McCain, University of Wisconsin, Madison, United States, 25 October, 2014

I congratulate Ado Ahmad Gidan Dabino on receiving the national honour Member of the Order of the Niger. I’m delighted to see the national government recognize his achievements, as not only one of Nigeria’s bestselling Hausa authors but also an award-wining playwright, publisher, filmmaker, and important theorist of Hausa literature and culture.

Ado Ahmad Gidan Dabino is directly responsible for my decision to study Hausa literature and film and for my career so far. I had initially planned to study Hausa as a requirement of my PhD program at the University of Wisconsin, Madison, but to write my PhD thesis on English-language Nigerian literature. Reading Gidan Dabino’s In da So da Kauna in 2005, when studying advanced Hausa in Sokoto, changed my research and changed my life. I initially had a hard time reading Hausa. I read several of the Hausa “classics” almost half way through without understanding much of what I was reading. It was not until I began reading In da So da Kauna that I began to read quickly and hungrily, as I had read the fantasies and historical romances I had loved in high school, anxious to find out what would happen to the star-crossed lovers. It was out of this experience that I began to love reading Hausa novels and films and the rest is history. Ado Ahmad Gidan Dabino, as one of the leaders of the contemporary literary movement in Hausa, is important in helping bringing about a reading revolution in northern Nigeria. Northern Nigerians are reading more in Hausa than they are in English, and, in a country where intellectuals commonly complain about reading culture, that is a gigantic accomplishment. What I admire the most about Gidan Dabino’s writing is his brilliant dialogue, which captures the banter of every day life, and his ability to tell a story that holds the reader in suspense.

I am grateful to him for putting me on the path to scholarship, and I thank him for all the time he has spent in personally helping me with my research and introducing me to other writers.

Na gode, Ado. Na taya maka murna.

Carmen McCain (Talatu)