Maƙalar da aka gabatar a taron ƙara wa juna sani na ƙasa da ƙasa a kan Ƙalubalen Koyar da Harsunan Afrika wanda Association des Auters Nigeriens en Langues Nationales (ASAUNIL) ta shirya tare da haɗin guiwar Nagerian Indigenous Languages Writers Association (NILWA) a Emir Sultan Venue, Niamey Janhoriyar Nijar daga ranar 19 zuwa 21 ga watan Fabrairu 2014
Ibrahim Abdullahi
Sarkin Sudan
Sashen Koyar da
Harsunan Nijeriya,
Jami’ar Usmanu Ɗanfodiyo,
Sakkwato.
E-main:
ibrasskg@gmail.com
Lambar Waya:
+2348036153050
GABATARWA
Sauyawar da aka samu na al’amurran Hausawa a sakamakon karɓar addinin musulunci ya
daidaita yanayin rayuwarsu ta fuskokin da dama. Suturar da suka saba sawa ta
sauya. Irin abincin da suke ci ya inganta musamman ta fuskar fayyace haram.
Mu’amalarsu ta kasuwanci da zamantakewa da fayyace haƙƙoƙin juna duk sun shiga
zukatan mutane kuma sun yi tasiri ainun. Baya ga waɗannan kuma hatta da lafuzzan da aka yarda
mutum ya furta shi ma addinin na musulunci da al’adar kunya sun ƙarfafa
shi ta yadda ya zama baƙon abu mutum ya buɗe
baki ya yi ashar ko ya furta batsa. Duk wanda ya ɗabi’antu
da furta ire-iren waɗannan
lafuzza sai a ɗauke
shi mutumin banza ko la’ananne.
A irin wannan rayuwa da ake ciki, sai ga shi an wayi gari
wasu makaɗan Hausa
musamman waɗanda suke
da birbishin Maguzanci a rayuwarsu sun bijire. Ba su damu su rinƙa
furta irin waɗannan
kalmomi ba duk da kasancewar shi tsohon yayi. Maƙasudin wannan nazari shi ne fito da
wannan matsala a fili musamman na irin ƙalubalen da ake fuskanta wajen koyar da ɗiyan waɗannan waƙoƙi ga ɗaliban adabi.
2.0 WAIWAYE
Kafin bayyanar addinin musulunci da tasirinsa a rayuwar
Hausawa, rayuwa ce da ba ta dogara ga wani tsari mai armashi ba dangane da abin
da mutum zai furta. A rayuwa maguzanci, mutum na iya buɗe baki ya faɗi
duk abin da ya ga dama muddin dai bai ci fuskar wani ko ya haddasa husuma a
tsakanin mutane ba. Babu wani takunkumi wajen yin ashar ko faɗar kalmomin batsa. Babu
wani ƙasƙanci
ga babba don ya yi batsa ko ashar a gaban yara ko waɗanda ya kamata ya ji kunya. Haka shi ma yaro,
kasancewar babba ko wani surukinsa a wuri ba dalili ba ne da zai kasa ƙunduma
zagi ko ashar ko kalaman batsa ba. Wannan wani babban reshe ne daga abin da aka
kira maguzanci wanda kuma ake ganin ya munana rayuwa musamman ta Hausawan da ba
musulmi ba (Maguzawa).[iɗ
Abu ne mai sauƙi a kasa bambance Bamaguje da Bahaushe
(Musulmi) a wajen mu’amalar yau da kullum in ba lokacin salla ya yi ba. To amma
da zarar aka ce kowanensu ya buɗe
baki ya yi magana musamman wajen hira ko zance na raha, nan za a fahimci
lafuzzan Bamaguje sun bambanta. Za a ji Bamaguje na luguden kalmomin batsa ko
ashar ba tare da ya damu ba. Al’adar Maguzawa ta ba su dama ko ma ta ƙarfafa
ire-iren waɗannan
lafuzza musamman idan mun ɗauki
abin da ke faruwa a wajen ɗaurin
aurensu a matsayin misali. Maguzawa suna amfani da ire-iren waɗannan lafuzzan wajen ɗaura aure.
Ni Wane na ɗaura
auren Wane da Wance.
In ga ɗan
jar ƙaniyar
da zai raba.
Ni Wane na ɗaura
auren Wane da Wance
In ga ɗan
babban bura-uban da zai raba.
Ni Wane na ɗaura
auren Wane da Wance.
Ba ɗan
kutumar babakeren babban buran-uban
da zai raba wannan auren sai wanda ya kwana
da uwarsa. A nan duniya ba ta da wani miji in ba
Wane ba.”
Na ɗaura
auren nan ɗamar.
In ga ɗan
durin uwar da zai kwance shi.
Na ɗaura
auren Wane da Wance
Ba ɗan jar durin uwar da zai
kwance shi.
3.0 TANKAƊE DA RAIRAYA
Haƙiƙa waɗannan
lafuzza in har an iya ambaton su a muhallin ɗaurin
aure cikin bainar jama’a, ba za su zama abin zargi ba idan sun fito a
zantuttukan yau da kullum. Ga wanda yake musulmin Bahaushe, kuma ya tarbiyantu
da ilimi da ladubba na addinin musulunci, haramun ne ya ambaci haka. Tun yara
suna ƙanana
ake hani gare su da yin zagi ko furta kalmomin batsa. A duk lokacin da bakin
wani ya kubce ya furta batsa ko ashar to kan masu sauraro yakan yi nauyi. Wani
ya ji kamar ya nutse don kunya ko takaici. Idan mai faɗar maganar da gangan ya yi, to tun daga wannan
lokacin ya shiga cikin kundin marasa kunya na wannan al’umar. Za a rinƙa
kallonsa mutumin banza. Za a fara tsoron gardama da shi, ko ma mu’amala da shi
don tsoron kada ya ƙunduma wa mutum ashar. Ta fuskar jin kunyar furucin irin waɗannan lafuzza kuma (ga masu
kyakkyawar tarbiyya) hatta da lafuzzan Kur’ani da ya yi kama da su ana jin
kunya ambata. A wannan nazari an ɗauki
duk wani abu da za a furta dangin ashar ko batsa a matsayin maguzanci .
4.0 MAGUZANTATTUN ƊIYAN WAƘOƘIN HAUSA
Duk da kasancewar Hausawa (Musulmi) suna rayuwa a cikin
al’umar da ta katange kanta daga munanan lafuzza, sai ga shi wasu makaɗan Hausa ba su mayar da
wannan abin kunya ba. Kai tsaye sukan buɗe
baki amma a cikin waƙa su yi batsa ko ashar ba tare da an zarge su da yin abin
assha ba. A wannan fasalin, za a kawo misalan ashar da batsa kamar yadda suke
zuwa daga bakunan makaɗan
don kawai a tabbatar da dugadugan nazarin.
Ashar
Ashar na nufin muguwar magana ko zagi wadda ta saɓa wa tarbiyar al’uma. Duk
wata kalma da za a buɗe
baki a furta da niyyar zagi, to ana kiran shi ashar. Waɗannan kalmomi keɓaɓɓu ne duk da yake suna iya
bambanta daga wuri zuwa wuri. Ga misalin waɗannan
kalmomi ko lafuzza a bakin wasu makaɗan
Hausa.
Mamman Shata a Waƙar Gagarabaɗau:
Ɗan ƙundun durin uwa
Shadidi mazinaci
Gambu Dogo Mai Kalangu
Sai ya yi kwatakyas yah hwaɗi
zaune
Jab babban bura-ubanga
Sarki ya ji tsoro
Mi arranar yaƙin Talakka.
Gambu Dogo Mai Kalangu
Mai shanun noma kaico kanka
Jab babban bura-ubanga
Ka ji kiɗin
yawo da zwari
Ana cigiyar banza da yohi
Umaru Sanƙiran Gambu Dogo Mai Kalangu
Dogo ga kyau, ga kyauta, ga ’yab babbab bura’uban sata
- Kassu Zurmi – Waƙar Nomau Namagarya
Yac ce “Ina hita Maikassuwa,
Amma hwa ba da
alheri ba,
Bari ko an hana ni
yanzu da rana,
Sai iskan sha biyun dare ya taso,
Sannan za ni kunna yab bura uba
Magarya sannan wada ko ɗiyansu
wasu ba su hita
Waɗannan
’ya’yan waƙa
kaɗan kennan daga
cikin ɗimbin
ire-irensu da suke ɗauke
da zagin da a al’adance ba a so a yi su ko a ji su ko ma a kusanta da mai yin
su. Duk iyaye ko malamin da suka ɗabi’antu
da furta su, to ko shakka babu za a wayi gari yaran da ke kusa su fi shi iya ƙunduma
su. Idan kuwa a waje yaro ya koyo su, to iyaye sai sun yi da gaske kafin su
fita ƙwaƙwalwar
yaro.
Batsa
Batsa na iya kasaancewa duk wata magana ta ɓatanci wadda ke da alaƙa da
furucin sunayen al’aura na zahiri ko kuma kalaman da suke nuni ga jima’i
tsakanin mace da namiji. Akwai da yawa daga cikin makaɗan Hausa da sukan yi wa ɗiyan waƙoƙin
nasu kwalliya da waɗannan
kalmomi na batsa. Zai iya kasancewa sun yi haka ne don burge masu sauraro, amma
ba don lalurar waƙa ba. To ko dai wane dalili ke gare su na wannan ɓatanci, birbishin maguzanci
ne a ji irin waɗannan
kalmomi daga mutum mai hankali. Misali:
Ɗan’anace a waƙar Shago
Na yarda don Gato aka aure,
In don daka ku bar ni in yi abuna
Mamman Shata – Waƙar Gagarabadau
Taho nan kwanta ki bubbuɗe
ƙafafu,
Ki bubbuɗe
ƙafafu,
Ki lullumshe idanu
Sa’adu Bori (ɗaya
daga waƙoƙinsa)
Ashe mata wayau suke mana,
Abin daɗi
na can ƙasan
zani,
Mai hana duri Bura ubanta
Mamman Shata
In kin je kul ki ba da bado,
Yarinya in kin je kar ki ba da bado
-----------------------------------------
In ka ji kwaramniya ɗaki,
Yarinya ta ƙi ba da bado.
5.0 MATSALOLIN KOYAR DA MAGUZANTATTUN ƊIYAN WAƘOƘI
Waɗannan
’yan misalai da suka gabata, sun tabbatar da samuwar tsarmin maguzantattun
lafuzza a cikin waƙoƙin makaɗan
Hausa. Waƙoƙi makaɗa kuwa suna daga cikin
ginshiƙan
darussan koyarwa a adabin bakan Bahaushe. Idan har za a koyar da adabin
musamman na waƙa ba da su ba, to lallai an bar giɓi. Sannan kuma akwai bukatar a cikin irin
wannan darussa a nuna illolinsu da kuma illolin koyar da su musamman don gudun
yi wa tarbiyya zagon ƙasa. A wannan fasali za a tunkari ƙalubalen waɗannan waƙoƙi a
azuzuwan adabi.
Ruguza Tarbiyya
Duk da yake ana cewa, zamani riga ne, sauraro ko kuma
nazarin ɗiyan waƙoƙin da
ke ƙumshe
da ashar ko batsa tamkar ruguza tarbiyar da aka yi wa yara ne a gida. A wasu
gidajen an tarbiyantu da rashin sauraron irin waɗannan
waƙoƙin.
Zai iya zama abin sha’awa ga yara musamman waɗanda
suka fara tashen balaga, su rinƙa jin su. Rera su a cikin waƙa zai
fi sauƙin
shiga rai fiye da nauyin da za su iya ɗauka
a cikin zance. idan haka ya samu to an yaye tarbiyar da aka gina na lokaci mai
tsawo. Kuma wannan ya zama wata kafa na gurɓata
lafuzzan da za a ji yana fitowa a bakunansu musamman idan suna cikin sa’o’insu.
Zubewar Mutuncin Malami
Daga cikin abin da ya kamata a ce malami ya siffantu da shi
musamman wanda ake ɗammahar
yara su koya shi ne kyakkyawar lafazi. Ƙoƙarin koyar da ko kuma bayanin ƙumshiyar
waɗannan ɗiyan waƙoƙin ba ƙaramar
illa take jawowa ba na kimar malami a idon ɗalibi.
Ko da ya kasance kayarwa ake yi, a duk lokacin da malami zai saki jiki wajen
kawo misalan waɗannan
waƙoƙi, za
a fara yi masa kallon mara kunya, ko mara mutunci. Ba wani tsawatawa da malam
zai yi na furucin ire-iren waɗannan
kalmomi idan ɗalibi ya
zo da su ko da a cikin zance ne.
5.3 Zurfafa Bincike
A duk lokacin da aka yi wa ɗalibi
darasin da yake sha’awa, to kamar an ba shi kafa ne na ƙara zurfafa bincike wajen
sanin wannan abu ko da kuwa a lulluɓe
aka zo da shi. Kada a ji mamakin idan malami ya bayar da misali ɗaya na waɗannan ɗiyan waƙoƙi, a mayar
masa da goma idan ya yi tambaya. Duk abin da yake da muni ko al’ada ta yi hani
da shi ya fi saurin shiga zuciya da haddacewa. Samun tarin waɗannan lafuzza a zukatan
matasa zai iya gurbata tunani na tabbatar da faɗar
mawaƙi.
NAƊEWA
Kalmomin ashar ko batsa in ba Bamaguje ba, ba Bahaushen da
al’ada ta yaye wa lulluɓin
yinsa kai tsaye a bainar jama’a. Duk da yake tun fil azal ana samun tsarmin waɗannan ɗiyan waƙoƙi a
gargajiyance kamar a cikin waƙoƙin gaɗa
da na daɓe, amma
fitowarsu a irin wannan muhalli, ba ƙanƙanin abin tashin hankali ba ne. A can da
a inda aka yi su a nan ake barinsu (a dandali ko wajen aikin daɓe). Shigowar irin waɗannan waƙoƙi a
muhallin da kowa zai iya cin karo da su, wata matsala ce da wannan maƙalar
ta gano, kuma ta fahimci illarta ta ruguza wani sashe na tarbiyya a al’uma. Waƙoƙin da
ke ƙumshe
da ashar da Batsa haƙiƙa an riga an yi su kuma sun shiga jama’a. To sai dai har yanzu
akwai wata ’yar dama na sanin yadda za a yi nazarin su da bayanin su ga ɗaliban adabi. Idan har
malamai da ɗalibai za
su riƙa
sara suna duban bakin gatari, to talalaɓiyar
da ta ja makaɗan suka
rera su (waƙoƙin) ba
za ta kayar da su ba. Haƙiƙa wannan nazarin tamkar hannunka-mai-sanda ne ga tunanin keɓo ɗalibai da malamai daga komawa ga rayuwa ta
maguzanci.
MANAZARTA
Abdullahi, I. S. S. 2008, ”Jiya Ba Yau Ba: Waiwaye a Kan
Al’adun Matakan Rayuwar Maguzawana Aure da Haihuwa da Mutuwa.” Kundin Digiri na
Uku (Ph.D Hausa Culture) Jami’ar Usmanu Danfodiyo, Sakkwato.
Abdullahi, I. S. S. 2008. “Fitattun Ɗabi’un Maguzawa”
Maiduguri Journal of Linguistics
and Literary Studies (MAJOLLS) Vol. X Department of
Languages and Linguistics, University of Maiduguri.
Abdulkadir, M. F. 1988: “Culture and Linguistic Behaviour: A
Sementic Study of Hausa
Insult words. Unpublished” M. A Dissertation, Dept. of
English A. B. U. Zaria
Douglas, M. 1966: Purity and Danger: An Analysis of concepts
of Pollution and Taboo.
London – Routledge and Kegan Paul.
Ɗangambo, A. 1984, Rabe-raben Adabin Hausa da Muhimmancinsa ga
Rayuwar
Hausawa. Kano: Triumph Publishing Company LTD
Garba, A. 1982, “Mammam Shata Da Waƙoƙinsa.” Kundin Digiri na ɗaya (B. A. Hausa)
Jami’ar Bayero, Kano
Gusau, S. M. 2008, Waƙoƙin Baka a Ƙasar Hausa Yanaye-Yanayensu da Sigoginsu
Kano: Benchmark Publishing Limited
Gusau, S. M. 2009, Diwanin Waƙoƙin Baka Zaɓaɓɓun Matanoni na Waƙoƙin
Baka na
Hausa Kano: Century Reseach and Punlishing Limited
Usman, B. B. 1990, “A Sociolinguistic Study of Tabboos in
Hausa” M. A. Hausa Thesis,
Bayero University, Kano
[iɗ
Maguzanci na nufin halaye da ɗabi’un
Maguzawa waɗanda suke
da ala}a da rayuwarsu ta gargajiya
kuma ba su da wani birbishi na addinin Musulunci. Don }arin
bayani, dubi Abdullahi, I. S. S. (2008)”Jiya
Ba Yau Ba: Waiwaye a Kan Al’adun Matakan Rayuwar Maguzawana
Aure da Haihuwa da Mutuwa.”
Kundin Digiri na Uku (Ph.D Hausa Culture) Jami’ar Usmanu
Danfodiyo, Sakkwato.
1 Comments
This is really helpful, thanks.
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