Zamfara is located in the north-western part of northern Nigeria. It was one of the Hausa state refered to in history as banza bakwai . Allah in His infinite bounties has blessed Zamfara with vast fertile land suitable for agriculture. This led to the enhancement of the production of food crops like sorghum, millet, maize and cowpea. Cash crops in the form of cotton, calabash and ground nuts are also cultivated in commercial quantity. Zamfara is also endowed with quite a reasonable number of praise singers. Late Makaɗa Salihu Jankiɗi, Alhaji Musa Danƙwairo, Alhaji Sa’idu Faru, Abdun Inka Bakura are clear cut examples of traditional court singers. Zamfara being an agrarian population witnessed a good number of occupational singers who sing in praise of the farmers so as to motivate them to produce more. Makaɗa Amali Sububu stands tall amongts this category of singers. The saying goes, that ‘all works and no play make life dull.’ It is against this backdrop that this paper intends to explore the theme of pleasantries, raha in some of the farming songs of the singer. The methodology to be adhered to is attempts to listen to some of the farming songs with a view to identifying the theme of pleasntries therein and make expositions on it. The paper has come to the conclusion that Amali Sububu is such an endowed singer that uses lots of pleasanatries in the songs he composes for farmers. This he does to arouse amusement in the minds of his heroes so as to ward away fatigue incured after the days’ hard work at the farm.
Rai Dangin Goro: Turken Raha a Wasu Waƙoƙin Noma na Makaɗa Amali Sububu
Dr. MUSA FADAMA GUMMI
Email: gfmusa24@gmail.com
Gsm No.: 07065635983
Dr. ABDULLAHI SARKIN GULBI
Email: asgulbi@gmail.com
Gsm. No.: 08089949294
Tsakure
Zamfara wani yanki ne
na ƙasar Hausa da yake shimfiɗe a yankin
arewa maso yamma na ƙasar Nijeriya. A
wannan yanki ne aka sami daula ta ƙasar Hausa da
aka saka a cikin jerin ‘ banza kawai’.
Allah ya albarkaci yankin Zamfara da albarkar ƙasa ni’imtacciya,
wadda ta dace da noman albarkatun gona irin dawa da gero da masara da gyaɗa da auduga
da sauransu. Tare da haka yankin ya shahara a ɓangaren samar
da shahararru kuma haziƙan makaɗa da mawaƙa
na ƙasar Hausa. Marigayi Salihu Jankiɗi da Alhaji
Musa Ɗanƙwairo da
Alhaji Sa’idu Faru, da Abdun Inka Bakura da sauransu makaɗa ne na fada.
Kasancewar Zamfara yankin da noma ne ya sa ake da makaɗa da mawaƙa
da suke koɗa manoma
domin cusa maso karsashi da himmatuwa ga aikinsu. A rukunin mawaƙan
noma na Zamfara Makaɗa Mamman Amali Sububu fitacce ne musamman
idan aka yi la’akari da irin fasahar da Allah ya ba shi. Ƙudurin wannan
maƙala shi ne ta zaƙulo wasu daga
cikin waƙoƙin noma na
Makaɗa Amali
Sububu da nufin lalubo turken raha a cikinsu musamman da yake Bahaushe na cewa
‘rai dangin goro ne.’ A wannan muƙala, za a
saurari kasakasai na waƙoƙin
makaɗin da nufin
lalubu ko yin duba zuwa ga ƙaramin saƙo
na raha da wasu waƙoƙin
suka ƙunsa sannan a yi sharhi a kansu. Muƙalar
ta gano cewa makaɗa Amali
Sububu makaɗi ne da ke
yawan saka raha a cikin waƙoƙinsa
na noma domin saka nishaɗi da annashuwa sosai a cikinsu ta
yadda saƙonsa zai shiga zukatan masu saurarensa cikin
sauƙi.
1.0 GABATARWA
Waƙa baka aba ce daɗaɗɗiya da ta rayu tun
zamani mai nisa da ya shuɗe, take kuma daɗa bunƙasa da cigaba har wannan zamani[1] kuma a bisa hange, za ta cigaba har wani zamani na gaba.
Noma daɗaɗɗiyar sana’a ce da Hausawa suka daɗe suna aiwatarwa a matsayin hanyar neman abinci da samun
kuɗin shiga don biyan buƙatun yau da kullum.
Wannan ne ya sanya Hausawa kan ce ‘na duƙe tsohon ciniki, kowa ya zo duniya kai ya tarar.’ Duba ga irin
matsayin wannan sana’a a al’adun Hausawa, ba abin mamaki ba ne idan aka sami
wani rukuni na makaɗa da mawaƙan Hausa su karkata ga yin waƙoƙi na noma domin su ƙara wa manoma ƙwarin guiwa, su duƙufa sosai ga sana’arsu,domin a sami bunƙasa ko wadatar abinci da kuma haɓaka tattalin arzikin al’umma. Da haka ne aka sami makaɗan noma na Hausa da misalin ya haɗa da makaɗa Illon Kalgo da makaɗa Abu Ɗankurma Maru da makaɗa Mamman Yaro Horo da makaɗa Daudun Kiɗa Janbaƙo da gwarzon wannan muƙala, makaɗa Mammam Amali Sububu. Aikin noma aba ne mai matuƙar wahala da akan
aiwatar yayin da ake duƙe kuma cikin rana, komai zafinta. La’akari da irin wahalar da ke tattare
da noma da kuma tarin gajiya da ke tattare ga mai yin sa, a tunanina, ya sa
makaɗan noma suke saka raha a cikin waƙoƙinsu domin su saka annashuwa da jin
daɗi a zukatan manoma, su shaƙatu, su nishaɗantu, don su manta da wahalar da suke sha a gona. Wannan
zai sa zuciyarsu ta huce, su sami ƙwarin guiwa ta yadda idan gari ya waye za su ƙara azama zuwa gonakinsu.
Makaɗa da mawaƙan noma galibi suna faɗar maganganu na ban dariya don saka raha a waƙoƙinsu. Irin waɗannan kalamai ne na raha wannan muƙala take son ta lalubo, kamar yadda
makaɗa Mamman Amali Sububu ya yi amfani
da su a cikin waƙoƙinsa. Gabanin yin haka, ya dace a kawo ma’anonin tubulan da suka gina taken
wannan muƙala.
2.0 Ma’anonin Tubulan
Take
Tubulan take na nufin muhimman
kalmomi da aka yi amfani da su wajen gina taken wannan muƙala. Kalmomi muhimmai da suka gina
taken muƙalar su ne turke da raha da waƙoƙi. Wannan kalmomin ne za a ɗauka ɗaya bayan ɗaya a kawo ma’anoninsu.
2.1 Turke
Kalmar turke Bahaushiya ce bisa asali. Ma’anarta kamar yadda CNHN,
(2006:446) suka faɗa a Ƙamusun Hausa, shi ne guntun ice da ake kafawa don ɗaure dabba a jikinsa. Haka ma yana iya ɗaukar ma’anar wurin yada zangon sojoji ko mayaƙa. A fagen nazarin waƙa kuwa, turke daidai yake da jigo. Kalmar Jigo ana amfani
da ita a fagen nazarin waƙa rubutacciya. Turke kuwa, ana amfani da shi a nazarin waƙar baka. Gusau,
(2003:28) ya faɗa cewa abin da ake nufi da turke shi
ne manufar waƙa. Manufar kuwa shi ne abin da waƙa take magana a kansa. Wannan yakan ratsa waƙar tun daga farkonta har
ya zuwa ƙarshenta. La’akari da abin da masanin ya kawo, ana iya cewa turke shi ne saƙon da waƙa take son ta isar zuwa
mai sauraro. Akwai babban turke, akwai kuma ƙanana waɗanda mawaƙi yakan kawo domin ya isar da babban saƙo da ke cikin waƙa.
2.2 Raha
Bisa asali, kalmar raha an aro ta ne daga harshen Larabci. A cikin
Larabcin, kalmar na nufin tafin hannu. Haka ma takan ɗauki ma’anar lokacin hutawa da nishaɗantuwa.[2] Ga dukkan alama, da ma’anarta ta biyu kalmar ta shigo Hausa. Abubakar
(2015: 401) ya faɗa cewa a Hausa kalmar tana nufin
hirar jin daɗi da sa dariya. CNHN, (2006:364) a Ƙamusun Hausa cewa suka
yi raha na nufin walwala ko fara’a. A haka, ana iya cewa raha kalma
ce da take nufin hira ko kalamai da ke sa jin daɗi da fara’a a zukata, da ka iya saka mutum walwala, har
ya yi dariya da annashuwa.
2.3 Waƙa
Waƙoƙi kalmar jam’i ce wadda tilonta ita ce waƙa. Waƙa kuwa a Hausa nau’i biyu ce. Akwai rubutacciyar waƙa da kuma waƙar baka. Wannan muƙala ta karkata kan waƙar baka don haka ita za
a bayyana. Bisa
ma’ana Yahya (1997)[3]
yana kallon waƙa a matsayin tsararriyar
maganar hikima da ta ƙunshi saƙo cikin zaɓaɓɓun
kalmomi da aka auna domin maganar ta reru ba faɗuwa
kurum ba. Masanin ya ce ita waƙar
baka ana rera magana ne tare da amfani da kayan kiɗa
bayan zaɓen
kalmomi da tsara su .A
wurin Gusau (2003)[4]
waƙar baka wani zance ne
shiryayye cikin hikima da azanci da yake zuwa gaɓa-gaɓa
bisa ka’idojin tsari da daidatawa a rere cikin sautin murya da amsa-amon kari
da kiɗa
da ‘Yan amshi. Idan
aka yi la’akari da abin da masana suka faɗa dangane da abin da
suke ganin ake kira waƙar baka, to ana iya
cewa waƙar baka wani zance ne
na hikima ko magana wadda aka shirya ta hanyar tsara kalmomi zaɓaɓɓu
kuma zaunannu, a rera su gutsure-gutsure cikin azanci da salon armashi, tare da
yin kiɗa,
da ‘Yan amshi, da nufin isar da saƙo.
3.0 Taƙaiatccen Tarihin Mawaƙi
An haifi makaɗa Mammam Amali a ƙauyen Sububu wadda take
cikin gundumar Ƙaya a masarautar Maradun da ke cikin jihar Zamfara. An haife shi ne a
wajajen shekara ta 1945.[5] Sunan mahaifinsa Malam Aliyu, mahaifiyarsa kuwa ita ce
Ramatu. Dukkan mahaifan makaɗa Amali Zamfarawa ne. Mammam Amali, ya sami sunan Amali ne daga wurin
gwaggonsa. Hakan kuwa ya faru ne a lokacin da aka je sanar da ita cewa matar ƙanenta ta haifi ɗa namiji. Nan take sai ta ce “an sami Amali”[6] Wannan sunan ne ya kasance kaƙabin Amali, baya ga sunansa na
yanka, wato Muhammadu. Makaɗa Mamman Amali ya yi karatun allo wajen malaminsa mai suna malam Muhammadu
Dodo. Bai sami damar yin karatun boko ba saboda a wannan lokaci babu makarantar
boko a ƙauyensu, ga kuma ƙyamar da mutane suke yi wa boko a wannan lokaci. Sana’ar da mahaifinsa yake
aiwatarwa ita ce sana’ar noma. Baya ga sana’ar noma, Malam Aliyu yana kuma yin
sana’ar sassaƙa. Ya ƙware sosai wajen sassaƙa ƙotoci daban-daban na kayan aikin gona. Makaɗa Amali Sububu ya buɗe ido ne da sana’ar noma wadda ita ce mahaifinsa ya fi
yi. Amali ya yi fice a cikin sana’ar ta noma musamman a tsakanin tsararsa. A
duk lokacin da ake noman gayya, Amali na daga cikin waɗanda suka fi fice. Makaɗa Mamman Amali bai gadi kiɗa daga wajen mahaifinsa ba. Ya gadi kiɗa ne a wajen kakansa ta gefen uwa, wanda ake kira Narini.
Narini kuwa makaɗin ganga ne ba duma ba wanda shi ne
kayan kiɗan Amali. Mamman Amali mutum ne da
Allah ya yi wa baiwa t3a sarrafa kalmomi cikin waƙa. Amali ya tashi da wannan baiwar
tun yana ɗan shekara goma sha ɗaya zuwa sha biyu[7] Wannan baiwar ce ta sa makaɗa Amali bai yi barantaka wajen kowane makaɗi ba, ballantana ya koya wurin wani.
Gabanin shigar makaɗa Mamman Amali ga lamarin waƙa gadan-gadan, ya ƙware wajen lamarin kirarin noma irin wanda aka fi sani da
tama. Wannan ne ya taimaka masa wajen
yin wasu ‘yan waƙoƙi na yarinta. Hannun wannan bincike bai kai ga waɗannan waƙoƙi na yarinta da makaɗa Mamman Amali ya yi ba don haka ba za a sami damar ba da misalansu ba.
Makaɗa Mammam Amali ya fara sha’anin waƙa ne gadan-gadan ta
hanyar yi wa gwagware waƙa. Ya kuwa fara ne da yi wa wani gwauro, Bafulatani[8] waƙa. Sunansa shi ne Dudu. Gindin waƙar shi ne:
Ni na ka yi ma,
Gwabro barka da wulaƙanci.
(Makaɗa Mamman Amali Sububu:
Waƙar gwauro.)
Makaɗa Mamman
Amali dai makaɗin duma ne.
Yana da yaransa waɗanda su ke kaɗa duma su
kuma yi masa amshi. Daga cikin yaran akwai Abu Amali wanda ƙane
ne a wajen makaɗin. Labaran
yaronsa ne mai amshin waƙa, haka ma
Usman da Sada suna daga cikin yaransa. Makwashe kuwa shi ne sanƙira
ko ɗan mu’abban
makaɗa Amali. A
hirar da na yi da Muhammadu Naharɗo Sububu ya nuna man cewa Amali ya
rasu ne gabanin ƙirƙiri jihar
zamfara. Ibrahim Ahmad Isa, ya tabbatar da wannan zance cewa, Amali ya rasu ne
shekara biyu gabanin ƙirƙiro
jihar Zamfara. Wannan yana daidai da 1994 domin an ƙirƙiro
jihar Zamfara ne a 1996. Makaɗa Mamman Amali ya rasu a ranar Alhamis,
uku ga watan Nuwamba, shekara ta 1994 (03/11/1994) sakamakon faɗowa da ya yi
daga cikin mota yayin da yake kan hanyarsa ta komawa gida, bayan kammala
ziyarar kiɗa a garin Gangara.[9]
4.0
Turken Raha A Wasu Waƙoƙin Noma Na Amali
Raha ita ce hira ko
faɗar kalamai
masu sa jin daɗi da fara’a a
zukata, wanda ka iya saka mutum ya yi walwala da annashuwa har ma da sa dariya.
A nan, za a shiga ne a cikin waƙoƙin
noma na makaɗa Mamman
Amali Sububu da nufin fito da turken raha a cikinsu. Abin nufi shi ne za a
kalli ɗiyan waƙa
da suke ba da nishaɗi da ban dariya a cikin waƙoƙin
nasa. Hakan zai zo ta hanyar la’akari da batutuwa daban-daban waɗanda makɗin ya tsara hikimominsa
a cikin raha. Akwai kalamai na raha da suka jiɓinci rago (malalaci)
da kuma raha da ta jiɓinci tagomashi da manoma suke da shi ga mata
da yadda makaɗa ya saka
batun rashi ko talauci a cikin raha wasu ɗiya waƙa
tasa. Baya ga haka, makaɗa Mamman Amali Sububu ya baje koyin
hikimarsa ta saka zancen aure a cikin raha a wasu ɗiya da dama
na waƙoƙiinsa. Duka
waɗannan za a zaƙulo
su a cikin waƙoƙimsa na noma.
4.1.
Raha A Kan Rago (malalaci)
Rago shi ne malalaci
ko mutum marar kuzari (CNHN, 2006:364). Aikin noma aba ne mai matuƙar
wahala da a bisa al’ada akan
aiwatar da shi ne a duƙe kuma cikin rana.
Wannan ne ya sanya Hausawa suke yi masa kirari da “Na duƙe tsohon
ciniki......” Rashin juriya da shan wannan wahala
ta noma ko rashin kuzari da azma ga aikin shi ke sa a gano rago ko malalaci ga
sha’anin noma. Ɗabi’ar raganci ko
lalaci abar ƙyama ce a tsakanin Hausawa don haka ɗabi’a ce da
ba a son mai yin ta.[10] Duba da
irin matsayin lalaci da ragonci ke da ita a tsakanin al’umma ne ya sa makaɗa Mamman
Amali ya saka yadda rayuwar rago kan kasance sakamakon rashin juriyarsa ga
aikoi gona.
Na farko za a duba waƙar
Isah Maikware, inda makaɗin ya kawo dogon zance cikin azanci a
daidai ɗiyan waƙa
da yake cewa:
Jagora: Raggo yana ganin Mai kandu na daka,
Raggo yana ganin tcadadda na daka,
Sai ta yi rangaji ta yi yabƙi
nan haka,
Yabƙi ɗai takai,
Yanga ɗai takai,
Yat tambaye ni yac ce yabƙin mi takai,
Yabƙi takai
mijinta ta dai gane mashi,
Ta dai sami gabanai rana ta dushe,
Bakin ƙarhe bakwai,
Kai wa ƙarhe takwas,
Bakin ƙarhe tara,
‘Yan Amshi: Kahin a kai ga sha biyu,
Ya sha nakiya.
Gindin Waƙa: Zahin rana
bai tauye ka ba,
Sabon goje,
Isa Mai Kware.
Jagora: Ko kahin a kai ga sha biyu,
Duk an durmuya.
‘Y/amshi: Ko kahin a kai ga sha biyu,
Hay ya sa giya.
A waɗannan ɗiyan waƙa
da aka kawo, makaɗa Amali,
cikin nishaɗi da ban
dariya, yana jawo hankalin mutane ne da su tashi tsaye, su zage dantse, su duƙufa
ga aikin noma idan dai suna son su sami cikakken tagomashi daga wajen matansu.
Sha’awa tana zuwa ne bayan ƙoshi, don
haka lallai ne mutane su samar wa iyali cimaka, idan suna son su yi shauƙinsu
ko su kwaɗaito da
kusantarsu da nuna masu matuƙar soyayya.
Ganin wannan halayya da matar manomi ta nuna a cikin ɗiyan waƙa
da suka gabata, sai rago ya ɗauki alwashi na yin aiki tuƙuru
kamar yadda Amali ya faɗa cewa:
Jagora: Raggo yay yi tagumi,
Ya zura hwarce baka,
Yac ce gaya wa kowa,
Bana aiki nikai,
In na yi jijjihi sai rana ta dushe,
In nit taho gida in riƙa saƙak
kaba,
Wannan abin da kowa yaka so in yi shi
In ya yi macce ba shi da haushin runguma,
‘Y/amshi: Dut ta rungume shi,
Ya yi kamay ya tauwaha.
Gindin waƙa: Zahin rana
bai tauye ka ba,
Sabon goje Isa Mai Kware
Takidi: Dut ta adana shi,
Ya yi kamad dai bai da rai.
Gindin waƙa: Zahin rana
bai tauye ka ba,
Sabon goje Isa Mai Kware.
A nan za a ga makaɗa Amali
Sububu ya ja hankalin rago da sakin jiki, ya duƙufa wajen
aikin noma yadda zai sami cikakkiyar kulawa da nuna ƙauna daga
wajen iyali. Rago kuwa a cikin hoton bayani, ya sha alwashin ba za a bar sa a
baya ba. Makaɗin ya kawo
zancen ne domin ya saka nishaɗi mai yawa a zukatan masu saurarensa.
A ƙoƙarinsa na
cigaba da saka nishaɗi da annushuwa a zukata da fuskokin masu
saurarensa, Amali ya ci gaba da faɗa a wani ɗa na waƙar
cewa:
Jagora: Damana ta dawo,
Raggo na kuka,
Ya zo shi yi noma
Rana ta hana,
Ya dawo gida,
Ba tsabad daka,
Ba kuɗɗin awo,
Ya koma bara,
Mata sun hana,
Kowak kirɓa,
Gona za a yi,
Tsohon shegen,
Kuka yac tcira,
Raggo ya ce,
Wayyo Allah,
Wayyo Annabi,
Wayyo yunwa,
Wai mi yai maki
‘Y/amshi: Koko yunwa ji mai za ta yi.
Gindin waƙa: Zahin rana
bai tauye ka ba,
Sabon goje Isa Mai Kware.
A nishaɗance, makaɗa Mamman Amali
ya nuna yadda zafin rana ya hana rago samun sukuni a aikin noma duk da kuwa
alwashin da ya ɗauka na yin
aiki tuƙuru. Haka ma ya kawo illa ko sakamakon rashin
dagewa a nemi na kai, wanda ka iya kai mutum ga shiga matsanancin hali na
rashi. Irin wannan ɗabi’a ta ragonci kan haifar da mutuwar zuciya
da ke kai mutum ga bara. Bara kuwa ba ta da tabbas domin ba dole ba ne cewa sai
mutum ya sami biyan buƙata. Dubi yadda Amali
ya fito ƙarara da irin yadda rago ya yi raki sakamakon
shiga halin yunwa. A cikin nishaɗi, an faɗakar da
al’umma abin da za a iya fuskanta idan aka kasa jure wahalar noma, domin sai an
sha wuya akan sha daɗi, a sami abinci ya wadata. Sakamakon rashin
yinsa kuwa shi ne yunwa da talauci.
Duk dai domin makaɗa ya yi wa
gwarazansa nuni cikin nishaɗi, a ɗa na waƙar,
ya shammaci matar rago da cewa:
Jagora: Matar raggo kina da haushi,
Yunwa ta ƙwaƙule
ki ke rame,
Hak ke bak kama da mata,
Ɗan kunkurun
kaman nami yake,
Ɗan kunkuru
kamab biri na tonon gujjiya.
A nan, makaɗa Amali
kashedi yake yi wa mata da kada su auri mutum rago, wanda bai iya taɓuka komai
domin ya nemi na kansa. Dalilinsa kuwa shi ne matar rago cike take da haushi.
Duk mai jin yunwa koyaushe cikin rafin rai yake[11].
Sakamakon rashin ƙoshi zai saka rama a jikin matar rago har ya
kasance ta fita kamannunta. Wannan zai sa ta lalace, ta bushe har a daina
shawarta.
4.2
Raha A Kan Tagomashin Manoma
Noma sana’a ce da
take samar da abinci da kuma kuɗaɗen shiga ga
masu aiwatar da ita. Wannan ne ya sanya Hausawa suke yi masa da kirari “Noma
yanke talauci “. Manoma waɗanda suka shahara za a tarar su ne
suke da wadata ta abinci da dabbobi da kuɗaɗe na biyan buƙatun
yau da kullum. Wannan wadatar abinci da suke da ita shi ya sanya suke da
tagomashi a wajen mata. Kowace mace in dai son ranta ne tana son ta auri
manomin kirki domin ko ba komai zai iya ɗaukar ɗawainiyarta
da lalurorinta. Irin wannan tagomashi da manoman suke da shi ne musamman a
karkara, makaɗa Mamman
Amali Sububu ya kawo a cikin raha.
Makaɗa Mamman
Amali ya zayyana irin tagomashin da gwarazan noma suke samu a wajen mata. Gurin
kowace ‘ya mace ne ta sami mijin da zai kula da ita ta hanyar kiyaye buƙatunta
na ci da sha da sauran buƙatu na rayuwa.
Wannan ne ya sanya mata har ɗoki su ke yi su ga sun sami namijin da
zai iya yi masu haka. Cikin raha da nishaɗi, Amali ya kawo wannan
a ɗan waƙa
na gaba da ke cewa:
Jagora: Yarinya da tag ga Isa gona,
Yana ta noma ya sha gangara,
Tay yi duƙe tac ce Isa
mi akai,
Yaw waiwayo ta yac ce mata aiki mu kai,
Ko kana kwaɗaina bana
amre mukai,
Ko ba ka kwaɗaina kuma shi
za a yi,
Abin da nih hi so in riƙa ƙaton
dami,
In yo sussuka in sheƙe da kyau,
In auna da kyau in surhe da kyau,
In wanke da kyau in ribɗe da kyau, , Sai
na yi tankaɗe in aza
sanwad dawo,
In nig gamo daka in yi zaman tankaɗa,
In dunhe da kyau in kirɓe da kyau,
In dame da kyau in nid dame da kyau,
Ka zo ka sha hura mu yi ta zaman duniya,
Yac ce wuce-wuce ga wata can ta wuce,
Waccan da wuce haka nan tac ce mani,
Ke ma da kit taho haka nan kic ce mani,
Dubu kamak ki sun ce haka nan sun wuce,
In na biye ku ɓata biɗata za ni yi,
Dum mai biye ma macce shiga kunya ya kai,
Sai tay yi zamne tac ce Isan Dukkuma,
Sabon yaro mai kyawon shiri,
Ka yi min gahwara,x2
Isa ɗan Buwai.
‘Y/amshi: Yaw waiwayo ta yac ce ya yahe mata
Gindin waƙa: Zahin rana
bai tauye ka ba,
Sabon goje Isa Mai Kware.
Amali ya zayyana hoto
cikin bayani yadda mata suke kwaɗaituwa ga auren gwarazan da suka
himmatu wajen aikin noma suka kuma tara hatsi a rumbunansu. Ko baya ga wannan,
dubi yadda ya tsara yadda mata suke sarrafa gero, su yi fura, wani nau’in
abincin gargajiya da ake sha.
Kamar yadda muka gani
a wannan waƙa ta Isa Mai Kware, makaɗa Amali ya
nuna ƙwarewa ta hanyar zayyanawa a cikin raha da
nishaɗi yadda
manoma suke da tagomashi ga mata. Ba wannan waƙa kaɗai ke ƙunshe
da irin wannan turke na raha ba. A cikin waƙar Sarkin
noma Majiro na Garin Magaji, ƙaramar
hukumar mulki ta Sabon Birni a jihar Sakkwato, Amali ya yi amfani da turken
raha domin isar da saƙonsa cikin nishaɗi. A wani ɗa na wannan
waƙar, Amali na cewa:
Jagora: Gwaraza ku ƙara arme,
Lallai gwaraza ku ƙara mata,
Mai mata guda ina kad darɓe,
Ka zan kama da gwabro,
Dur rad da ba ta nan,
Ba ka cewa ɗebo mai ruwa.
Gindin waƙa: Da
hanzarin noma nis san shi,
Taho gida rana ta hwaɗi,
Mu gai da kartau mai gulbin hura.
Makaɗa Amali
shawara ya ba gwarazan noma da su ƙara mata
domin mai mata guda abokin gwauro ne. Don shawarar tasa ta karɓu, a nishaɗance ya nuna
illar zama da mata ɗaya. Duk ranar da ta yi tafiya, to mutum ya
zama gwauro.
4.3
Raha A Kan Rashi ko Talauci
Talauci hali ne na
rashin wadata. Hali ne na ƙarancin
abinci da ƙarancin kuɗi da zai sa mutum
ya kasa aiwatar da buƙatunsa na yau da
kullum. Irin wannan yanayi abu ne da ya shafi al’ummomui
daban-daban musamman idan aka sami wani lokaci da ruwan sama ya yi ƙaranci
sosai ta yadda ba a sami damar noma abinci sosai ba. A irin wannan yanayi, idan
aka kai wajajen watan Agusta na shekarar nasara, rayuwa kan shiga halin wahala
sakamakon ƙarewar hatsin da aka noma bara, ga kuma wanda
aka shuka a shekarar bana bai nuna ba. Irin wannan yanayi ne makaɗa Mamman
Amali ya kawo hotonsa a cikin raha.
A ƙoƙarin
bayyana mawuyacin hali a akan shiga, Amali a wani ɗa na wannan
waƙa ya faɗa:
Jagora: Yaro bai san kahwan kaho ba,
Kuma bai san caɓon caɓo ba,
Kuma bai san gumin gumi ba,
A kai jubuha ba ka da hatcin ci,
Ba ka da komi cikin ruhewa,
Bisa ruwa ƙasa ruwa,
Sannan ga- noma ba ya tashi,
Sannan ciwon cikin maza yake.
‘Yan amshi: Sai ka ga ƙato da shi da
mai ɗaki,
Duk an yi shu.
Gindin waƙa: Da
hanzarin noma nis san shi,
Taho gida rana ta hwaɗi,
Mu gai da kartau mai gulbin hura.
Amali a cikin raha ya
kawo hoton wani yanayi na halin talauci da ake shiga musamman a lokacin marka.
Hatsin da yake rumbu ya ƙare, wanda
aka shuka a gona kuma bai nuna ba. Sana’ar da aikin ƙwadago
na aikin gona kuma ya kwanta domin kusan an gama nome-nome sai jiran nunar
amfanin gona. A yanayin irin wannan, duk manomin da bai ajiye cimaka a rumbu ba,
yana cikin muwuyacin halin ƙaƙa-ni-ka-yi.
Duk da kasancewar yanayin ba mai daɗi ba ne, kawo sa a cikin waƙa
yana tunatar da manoma cikin raha cewa, su yi kyakkyawan tanadi domin irin
haka. A wani ɗa na waƙa,
Amali ya sake kawo hali da maras abinci ke shiga dangane da zamantakewarsa da
iyali. Amali yana cewa:
Jagora: Kaya sa ganin la’arin ganwo,
Zama da macce ba tsabac ci,
Akwai wuya akwai ban haushi,
Tana yi ma abin ganganci,
Ka hanƙure ka maisai
banza,
Ka hanƙure takaici,
In ba ka tanka ba ka yi tsoro,
In ka tanka ta ɗora ce ma
tcinannen maza.
Gindin waƙa: Da
hanzarin noma nis san shi,
Taho gida rana ta hwaɗi,
Mu gai da kartau mai gulbin hura.
Makaɗa ya faɗakar da
manoma cewa zama da mace ba tare da an mallaki abin saka wa baki ba, yana jawo
raini tsakanin maigida da matarsa. Domin guje wa fuskantar ganganci da raini,
lallai ne maza su tashi tsayin daka su noma abinci domin kore wa bakunansu ƙuda.
4.4
Raha A Kan Aure
Aure muhimmiyar
al’ada ce ta Hausawa tun gabanin su haɗu da wasu al’adu ko
dai na gabas ko na yammacin duniya. A Bahaushiyae al’ada, ba a aminta da
zamantakewa tsakanin namiji da mace wacce za ta kai ga saduwa face akwai aure
tsakanin. Aure dangantaka ce tsakanin namiji da mace ta hanyar shari’a. (CNHN,
2006:22)
A cikin waƙar
da makaɗa Amali ya yi
wa Aikau Sububu, ya yi amfani da raha domin isar da saƙonsa cikin
nishaɗi wato abin
da Bahaushe ke cewa nuni cikin nishaɗi. A ciki, Amali na cewa:
Jogora: Kyawon yaro shi armi yarinya,
Shi ak kyau hakan ga dai,
Kyawon yaro shi armi yarinya,
Ga kyawonta ga hali,
Kyawon yaro ya armi yarinya,
Ga kyawo da natsuwa,
Kuma dus sad da ya shigo ɗaki,
Ta zamna mashi gado,
Kuma dus sad da tag ga nai ɗakin,
Ga shanya tana yi mai,
Sai ta yi ban hihhiki,
Ta kyafta idonta ta ɗauka masa gira,
In wani wayo gare shi ta amshe,
Rannan ba shi da shiya,
Sai ka ga yaro shina rawa da haɓa,
Ta hyaɗa shi ga gado,
Ba ta bari nai hita cikin ɗaki,
Sai ta ƙoshi da
shiya,
To ko ta bas shi ya hito ɗaki,
Ba shawad da zai gani.
‘Y/amshi: Ai duw wata shawa tana cikin ɗakin,
Dawowa yakai ciki.
Gindinwaƙa: Ya riƙa
noma da gaskiya Na bakwai,
Bai saba ba da zama,
Aikau jikan Tayawa ɗan Mamman,
Kunkelin fashin fasa.
A nan, Amali yana
tsokaci ne kan cewa aba ne kyau saurayi ya auri budurwa kyakkywa wadda take
hali na kirki. A haka, sai a sami cikakkiyar soyayya da za ta haifar da
zamantakewa mai kyau. Wannan ya zo ne a cikin waƙar domin a ƙara
wa hira kauri, a sami zuzzurfan nishaɗi da zai sa a manta
da wahalar da aka sha a gona. Domin makaɗa Amali ya ƙara
wa yammacin armashi da annashuwa, ya kawo a wani ɗa na waƙar
cewa:
Jagora: Kyawon yaro ya armi yarinya,
Shi ak kyau hakan ga dai,
Baran wani ya kwashi raƙumad daji,
Ta canye masa hatci,
Ba ta da kyau ta kare ga kunkuru,
Ga ƙaton ciki
kuma,
Ga ta da ɗan kai kamar
na buzuzu,
Ga hanci da majina,
Wannan ko shan dakanta cuta ne,
Balle rungumar dare.
Gindin waƙa: Ya riƙa
noma da gaskiya Na bakwai,
Bai saba ba da zama,
Aikau jikan Tayawa ɗan Mamman,
Kunkelin fashin ƙasa.
Amali shawara yake ba
manoma da duk masu saurarensa idan za su yi aure, su darje su zaɓi kyakkyawar
mace mai tsafta kuma ga halin kirki. Wannan ne zai sa zamantakewa tsakaninsu ta
yi armashi.
5.0
Sakamakon Bincike
Zamfara wani yanki na ƙasar
Hausa da ake samun makaɗan baka, musamman na gargajiya masu tarin
yawa. Daga cikinsu akwai makaɗan noma daban-daban. Makaɗa Mamman Amali
Sububu yana ɗaya daga
cikin mawaƙan noma da suka fito daga Zamfara. Makaɗa Amali a
nasa zamani, ya ɗaukaka game
da waƙar noma duk da cewa wasu ba su tantance da
shi ba sai bayan ya ƙaura. Amali makaɗi ne mai
fasaha wanda Allah ya ba hikimar shiryawa da tsara kalmomi su reru, cikin
armashi, ba faɗa kawai ba.
Makaɗi ne da ya
shahara wajen amfani da raha wajen isar da saƙonsa ga waɗanda yake yi
wa waƙa, har da sauran jama’a
masu saurarensa.
Yawan saka raha da
yake yi a waƙoƙinsa na noma
ba ya rasa nasaba da kasancewar noma aiki mai matuƙar wahala da
tattara wa mai yin sa gajiya da kasala mai yawa bayan an dawo gida da yamma. Da
yake galibi makaɗa sun fi kai
hirar kiɗa da dare a
gidajen manoma, akwai buƙatar a saka
nishaɗi a cikin
zukatan manoman ta hanyar saka maganganu masu ban dariya a cikin waƙoƙin.
Yin haka, zai rage masu gajiyar da suka kwaso a gona, ya sa su manta da wahalar
da suka sha. Hakan zai sa gobe su tashi da azma, da shauƙin komawa
wajen aikisu. Ko baya ga haka, ɗaya daga cikin muhimmancin waƙoƙin
noma shi ne zuga manoma da tsima su domin su duƙufa ga
aikinsu na noma.
Saka raha a cikin waƙoƙin
noma na da matuƙar fa’ida wajen
sanya manoma su duƙufa ga aikinsu. Haka
zai sa ƙasa ta wadatu da abinci, a kore yunwa da
talauci. Amfani da salon ‘nuni cikin nishaɗi’ wata
dabara ce da makaɗa Amali
Sububu yake amfani da ita wajen farkar da manoma, ya ingiza su, su himmatu ga
sana’arsu. Wannan babbar dabara ce ta miƙa saƙo
cikin sauƙi, ya kuma yi saurin ratsawa da shiga zukatan
mai sauraro. Baya ga haka, saka raha a cikin waƙa musamman ta
noma na ƙara wa waƙar armashi. A
tunanin wannan muƙala, waɗannan wasu muhimman
dalilai ne da ke sa a saka raha a cikin waƙoƙin
noma kamar yadda makaɗa Mamman Amali ya yi a cikin waƙoƙinsa
na noma.
A akasarin misalan raha
da aka kawo a cikin waƙoƙin
Mamman Amali, za a ga kalaman na raha an ɗora su ne a kan
rayuwar mutanen karkara musamman batun zamantakewar aure. Wannan ya kasance
haka ne domin kaso mai yawa na manoma suna zaune ne a karkara kuma rayuwarsu
irin ta mazauna karkara ce. A karkara ba a faye samun abubuwan da ke kawo nishaɗi ba kamar
yadda ake samu a birane. Lura da irin muhimmin matsayin da aure yake da shi a
tsakanin al’ummar Hausawa da irin haƙin da al’ada
da addinin Bahaushe suka ɗora a kan ma’aurata, ya sanya makaɗin a cikin
raha yake jan hankalin manoma su tsare haƙin iyalansu
na ciyarwa da biyan sauran buƙatu. Da haka ne
za su sami tagomashi a wajen iyalansu. Wannan ne yasa makaɗin ya fi
karkata ga sha’anin aure wajen nishaɗantar da mutane a cikin waƙoƙinsa.
Kammalawa
Wannan muƙala
kamar yadda aka faɗa a baya kaɗan, wani yunƙuri
ne na lalubu yadda Makaɗa Mamman Amali yake amfani da turken raha a
cikin waƙoƙinsa na noma.
Domin samun nasarar yin haka, an tattara kasakasai na waƙoƙin
noma waɗanda makaɗin ya yi wa
gwarazansa. Abin da muƙalar ta gano ya
tabbatar da faɗar da
Hauasawa da ke cewa, ‘rai dangin goro ruwa ake ba shi.’ Kamar yadda aka gani a
waɗannan ɗiyan waƙa
da aka kawo daga cikin wasu waƙoƙin
noma na makaɗa Mamman
Amali, rayuwa na buƙatar sakewa ta fuskar
nishaɗi da annashuwa.
Duba ga irin wahalar da ke tattare da aikin noma, akwai buƙatar idan aka
dawo daga gona a sami wata kafa ta samun nishaɗi. Waƙoƙin
noma daban-daban na makaɗa Mamman Amali cike suke da kalamai da
zantutuka cikin azanci. Haƙiƙa
sauraren irin waɗannan kalamai
na saka jin daɗi da raha da
annashuwa har ta kai mutum ya yi dariya da ƙyalƙatawa.
Wannan zai sa cikin sauƙi da hanzari, gajiyar
da aka kwaso daga gona ta huce. Da haka sai a sami ƙwarin guiwa
da karsashi na yin sammako da sassafe domin a noce a yi ta aiki. Yawaita ƙwazon
manoma kuwa, yana taimakawa ainun wajen wadata ƙasa da abinci
da samun kuɗaɗe domin biyan
buƙatun manoman na yau da kullum. Ko baya ga
wannan, muƙalar ta yi tsokaci kan cewa, wani muhimmin
dalili na saka turken raha a cikin waƙoƙin
noma shi ne yana samar da salo ko kafa ta samun damar miƙa saƙo
kai tsaye, ya kuma sa sakon ya karɓu nan take cikin hanzari. Haƙiƙa,
makaɗa Mamman
Amali shahararre ne a fagen amfani da raha domin isar da saƙo
a cikin waƙoƙinsa na noma.
Manazarta
Tuntuɓi mai
takarda.
[1] Gusau, S.M.
(2003) Jagoran Nazarin Waƙar Baka.
Benchmark Publishers Limited, Kano. Shafi na xi.
[2]
Duba Ƙamusul Muhiɗ na Fairu Zibady
da aka duba a adireshin intanet http://ar.m.wikipedia.org
[3]
Duba Yahya, A.B. (1997) Jigon Nazarin Waƙa Kaduna: Fisbas Media
Services. Shafi na 5.
[4] A duba Gusau, S.M. (2003) Jagoran Nazarin Waƙar Baka Kano:
Benchmark Publishers Ltd. Shafi na 63
[5] A hirar da malam
Ibrahim Ahmad Isa ya yi da shi a shirin ‘Daga Bakin Mai Ita’ a Rima Rediyo, a
shekara ta 1994, mako biyu zuwa uku gabanin ya rasu, Amali ya faɗa cewa a
wannan lokaci yana da shera hamsin ba ɗaya (49). Idan aka cire 49 daga 1994, za
a sami 1945. Wannan ne zai kasance shekarar da aka haife shi.
[6] Mamman Amali
da kansa ya kawo wannan zance a wata hira da Ibrahim Ahmad Isa na Rima Rediyo,
Sokoto ya yi da shi a shirin ‘Daga Bakin Mai Ita’ a shekara ta 1994.
[7] Daidai da
Tushen bayani na bakwai. Amali ya faɗa a cikin wannan hira cewa ko da yana
koyon magana kusan da waƙa ya tashi a bakinsa kuma da ita yake magana.
[8] Amali ne da
kansa ya kawo wannan zance a hirar da Ibrahim Ahmad Isa ya yi da shi a shirin
Rima Rediyo Sakkwato mai suna ‘Daga Bakin Mai Ita’. An yi hirar ne a shekara ta
1994.
[9] Hira da Alh.
Ibrahim Ahmad Isah, ma’aikacin Rima Radiyo Sakkwato wanda ya yi hira da makaɗa
Amali Sububu a shirin ‘Daga Bakin Mai Ita’ na Rima Radiyo.
[10] Makaɗa Muhammadu Bawa Ɗan’anace a wani ɗan waƙa tasa yana cewa:
Jagora: Damina ta
dimdinta a yi ta noma
‘Y/Amshi: A kashe
raggo mu sha jini nai.
Jagora: Har abada
ban shiri da raggo
‘Y/Amshi: Na ce
jar ƙaniyar
uwatai.
Gindin waƙa: Ɗanbandodo Ubandawaki
: Yaro ya doke
‘yan banawa
(Waƙar Ubandawaki Ɗanbandodo, cikin Gusau,
(2009:434)
[11] Makaɗa Sani
Ɗan’aino Gyalenge ya tabbatar da haka a wani ɗan waƙarsa da ya ce:
Jagora: Hunger is very danger,
If you are feeling hunger,
It will make you anger.
‘Y/amshi: Wai yunwa bala’I
In yaz zan kana jin ta,
Zahin rai take sa wa
(Makaɗa Sani Ɗan’aino
Gyalenge, Waƙar Ƙwazo Gayari.)
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HAUSA: Kuna iya rubuto mana tsokaci ko tambayoyi a ƙasa. Tsokacinku game da abubuwan da muke ɗorawa shi zai tabbatar mana cewa mutane suna amfana da wannan ƙoƙari da muke yi na tattaro muku ɗimbin ilimummuka a wannan kafar intanet.