Kundin digiri na farko wanda aka gabatar a Sashen Harsuna da Al'adu, Jami'ar Tarayya Gusau.
Kokawa
A Ƙasar Katsina:
Sana'a Ko Wasa?
NA
AMIR TIJJANI
LAWAL
GODIYA
Dukkan
yabo da godiya sun tabbata ga Allah maɗaukakin sarki wanda ya bani dama da kuma
iko na gudanar da wannan bincike tare da yabo gun fiyayyen halitta Annabi Muhammad
(SAW), ina godiya ga Allah bisa baiwa da iko da ya bani na kammala wannan karatu
a matakin Digiri na farko, da fatan Allah ya sa karatun ya zama mai amfani a gare
ni da kuma al'umma baki ɗaya, amin.
Godiya ta musamman ga Dr Musa Fadama Gummi wanda
ya ɗauki nauyin duba wannan aiki nawa. Domin ba zan manta da irin ɗawainiyar da
wahalhalu da ya sha wajen yi min gyare-gyare tare da kuma shawarwari, da fatan Allah
ya saka masa da alkhairi. Ba zan manta da ƙoƙarin da sauran malamai na suka yi a
kaina ba kamar irinsu, Prof. Aliyu Muhammad Bunza, da Prof. Magaji Tsoho Yakawada,
da Prof. Muhammad Lawal Amin, da Prof. Balarabe Abdullahi, da Prof. Aliyu Musa,
da Dr. Adamu Rabi'u Bakura, da Dr. Nazir Abbas Ibrahim, da Dr. Rabi'u Muhammad Tahir,
da malam Aliyu Rabi'u Ɗangulbi, da malam Isah Sarkin Fada, da malam Musa Abdullahi,
da malam Bashir Abdullahi, da malam Abu-ubaida Sani, da malam Muhammad Umar Arabi,
da malama Halima Mansur Kurawa da sauran malamaina waɗanda ban ambaci sunansu ba.
Da fatan Allah ya saka masu da alkhairi bisa irin tarbiyar da suka bamu, sun ɗauke
mu tamkar 'ya'yan da suka haifa a cikinsu. Allah ya sanya albarka a cikin rayuwarsu.
Godiya ta musamman ga mahaifina Alhaji Tjjani Lawal
Dansango da mahaifiyata Aisha Ahmed bisa irin ɗawainiyar da suka yi da ni tun daga
yarinta ta har kawo yanzu, ina mai roƙon Allah ya sama rayuwar su albarka, amin!
Ba zan taɓa mantawa da kakanni na ba Alhaji Adamu Tuge da Aliyu Tuge da yaya na
Abdulƙadir Bello da Amira Tijjani lawal da Nusaiba Tijjani ba saboda irin ƙoƙarin
da suka yi da ni, tare da addu'o'in da suka yi ta min don samun nasara a rayuwata.
Haka kuma ina ƙara godiya ga ƙannaina da ƙannan mahaifina da Aisha s Jafar da sauran
abokaina kuma aminaina bisa irin taimako da addu'o'i da suka yi min don ganin na
samu nasarar kammala wannan karatu, da fatan Allah ya saka masu da mafificin lada
ya kuma albarkaci rayuwarsu baki ɗaya.
Daga ƙarshe ina miƙa godiyata ga sauran 'yan uwana
ɗalibai da muka kammala karatu tare a wannan zango kamar irinsu Yusuf Muhammad da
Ibrahim Garba da Abdulrashid Isma'il, da Sadam Yusuf, da Mahadi Almustafa, da Abbas
Muhammad Husain, da Aminu Muhammad, da Lawali Ya'u, Abdulrahaman Tukur da Bashir
Lawali, Umar Muhammad, da Ridwan Mahmud, da Munir Sani da Jamilu Ibrahim da Madina
Muhammad da hajiya Rabi S/Zamfara da hajiya Saudatu Ɗalhatu, da hajiya Binta Gambo,
da Asiya sulaiman da sauran dukkan ɗalibai na wannan sashe da fatar Allah yasa kowa
ya kammala wannan makaranta lafiya, Ameen
SADAUKARWA
Na
sadaukar da wannan bincike mai suna Kokawa a ƙasar Katsina sana'a ko wasa ga mahaifina
Alhaji Tijjani Lawal Dansango da mahaifiyata Hajiya Aisha Ahmed da ƙannaina. Tare
da su kuma akwai sauran 'yan uwa da abokan arziki.
TSAKURE
Wannan
kundi na bincike ya ƙunshi taƙaitaccen tarihin garin ƙasar Katsina da tarihin samuwar
kokawa da yadda ake kokawa da ma'anar kokawa da ire-iren kokawa ma'anar wasa da
ma'anar sana'a da kayan ƙidan kokawa da alaƙar kokawa da dambe da bambancin su,
da alaƙar kokawa da tauri da bambancin su da alaƙar kokawa da resilin da bambancin
su.
BABI NA ƊAYA
1.0 GABATARWA
Dukkan yabo da godiya sun tabbata ga Allah maɗaukakin
sarki, mahaliccin kowa da komai. Tsira da aminci Allah su tabbata ga shugaban halitta,
Annabi Muhammad (S A w), da sahabbansa da alayensa da waɗanda suka bi shi da kyautatawa
har zuwa ranar sakamako.
Masana Adabin Hausa da dama sun yi kokarin
wajan bayar da ma'anar kokawa dai-dai da irin fahimtarsu danga ne da irin yadda
tsarin wasan kokawar yake, Abin nufi wato Kamar yadda bincike ya nuna shi ne,
wasan kokawa wasa ne na motsa jiki da Hausawa ke gudanarwa a duk karshen
shekara bayan an kwashe amfanin gona. Wannan bincike mai taken "Kokawa A
Kasar Katsina Sana'a Ko Wasa"yana ɗauke da babi guda Biyar.Babi na ɗaya ya
ƙunshi Gabatarwa, Manufar Bincike, Hasashen Bancike, Farfajiyar Bincike, Matsalolin
Bincike, Mahimmancin Bincike, Hanyayin Gudanar Da Bincike, Naɗewa., matsalolin
bancike, hujjar ci gaba da bincike da kuma nadewa.
1.1 MANUFAR BINCIKE
Duk aikin da ake bukatar al'umma su ci
gajiyarsa dole ne a ɗaura shi bisa manufa ta musamman, manufar wannan bincike
ita ce, fito da matsayin kokawa a idon Bahaushe a jiya da kuma yau. Sannan Kara
faɗaɗa bincike a kan al'adun Hausawa na gargajiya, masanman abin da ya shafi
kokawa a Bahaushiyar Al'ada.wata manufa ta wannnan bincike ita ce samar da abin
nazari ga masu sha'awar nazarin Harshen Hausa. Haka kuma duc wani abin da ɗan
Adam ya ƙuduri ya aiwatar a rayuwarsa, za a tarar cewa, lallai, akwai wata
manufa ta musamman da ta wajabta a aiwatar da wannan abu. Mun riga mun ga
ire-iren ayyukan da aka aiwatar a wannan farfajiya a kan kokawa a kasar
Katsina, sannan Banu wani bincike da za a aiwatar ba tare da manufar gudanar da
shi ba. Don haka manufofin gudanar da wannan bincike su ne; babbar manufar
gudanar da wannan bincike, shi ne domin samun takardar shaidar kammala karatun
digirin farko, haka kuma fito da yadda yanayin tasirin yake, yana ɗaya daga
cikin manufofin wannan bincike. Haka kuma manufar wannan bincike fitowa tare da
nuna muhimmancin kokawa a wajen al'umma da kuma tasirin ta.
1.2
HASASHEN BINCIKE
Ana cigaba da gudanar da wannan binciken
domin binciken zai fito da matsayin kokawa a kasar katsina ta jiya da kuma ta
yau domin gane matsayin kokawa wasa ne ko sana'a ce kuma ana hasashen binciken
zai iya zama wata madogara ko manazarta ga masu binciken a kan kokawar kasar
Katsina. Yana daga cikin harshen wannan bincike, ya zama cikin jerin kundayen da
za'a iya tuntuɓa a fannin gabatar da nazarce-nazarce, sannan ana sa ran zai
zama mai amfani ga manazarta.
1.3
FARFAJIYAR BINCIKE
Alakar ko Farfajiyar wannan bincike ita
ce''Kokawa A Kasar Katsina Sana'a Ce Ko Wasa''don haka wannan bincike zai
takaita Farfajiya ta Nazari a kan kokawa, domin fayyace matsayinta sana'a ko
wasa a Kasar Katsina.
Farfajiyar bincike na nufin muhallin
bincike, shi kuwa muhalli a wani ƙamus na Roxana M. Newman (1997) an bayyana
ma'anar muhalli da: "muhalli shi ne kewayen da kake zama".
Shi kuwa Soba, S.A. (2015) a cikin littafinsa
mai suna "Muhalli a idon Hausawa don makarantun gaba da Sakandare".
Ya ba da ma'anar muhalli da harshen Larabci tana nufin "Bagire" ko
"Wuri" kamar yadda suke amfani da ita a fagen ilimi".
A
fagen bincike kuwa, ana kallon farfajiya ko muhallin bincike da iya wurin da
binciken da muke gudanarwa ya taƙaita, wato fannin da muke bincike a kai.
Wannan
aiki namu mun gudanar da shi ne a ɓangaren Al'adu. A cikin al'adun ma, mun
gudanar da aikin ne a ɓangaren zamantakewa, mun mai da hankali ne ga
sauye-sauyen da aka samu a ɓangaren zamantakewa akan kokawa a kasar Katsina
kawai. Wannan shi ne ainihin farfajiyar bincikenmu.
1.4
MATSALOLIN BINCIKE
Wannan Binciken yana yin hasashen wasu
matsaloli musanman dangane da abun da ya shafi kokawa wadannan matsalolin da
binken ke Hasashe sun hada da.
MA'ANAR
ITA KANTA MATSALAR
Soba,
S.A (2016) ya bayyana ma'anar matsala da cewa "Matsala tana iya zama
tawaya ga duk wani abu da mutum yake yi, ko zai yi".
Sa'adatu
Labaran da wata (2017) a cikin kundin bincikensu na digiri na farko mai taken
"Gudunmuwar wayar salula wajen bunƙasa aikin gidajen Rediyo da Talabijin a
jihar Zamfara" sun bayyana ma'anar matsala da cewa: "Matsala wani mawuyacin
abu ne wanda ke da wahalar magancewa".
Bisa
la'akari da waɗannan ma'anoni da ke sama, za mu iya cewa matsala wata tarnaƙi
ce wadda ke tasowa mai wahalar magancewa. Kamar yadda muka ga ma'anar matsaloli
daban-daban a sama, to a aikin bincike, mai bincike na duban matsalolin bincikensa
ta fuskoki biyu kamar haka:
1.
Matsalolin da suka taso.
2.
Matsalolin da aka fuskanta.
Matsalolin da suka taso su ne matsalolin da
mai bincike kan ci karo da su kafin ya fara gudanar da binciken nasa.
Matsalolin da suka taso a fagen wannan bincike su ne:-
i.
Matsalolin
samun batu, watau sanin abin da mutum zai yi bincike a kansu: - Wannan matsala
ce babba, domin kuwa sai an yi bincike an yi nazari tare da tambayar masana
kafin a samu takamaiman abin da mutum zai yi bincike kansa, wannan na ɗaukar
dogon lokaci.
ii.
Wata
matsalar ita ce, amincewa da batun da aka gabatar, shi ma wannan matsala ce
babba, domin kuwa mutum zai shiga ruɗani da faɗuwar gaba tare da tunanin za'a
yarda da batun da ya kawo ko ba za a yarda da shi ba? Wani lokaci a kan baiwa
mutum batun da ya gabatar, wani lokaci a kan canza ko a yi masa ragi ko ƙari.
iii.
Ƙarancin
kayan bincike na aiki kamar litattafai, kundaye, mujallu, da sauransu. Wannan
ma wata matsala ce domin akwai ƙarancin kayan bincike na aikin.
Alhamdulillah,
duk da waɗannan matsalolin da suka taso mana a wannan bincike, mun samu shawo
kansu, ga shi har an bamu damar cigaba da bincike.
Matsalolin
da aka fuskanta kuwa matsaloli ne da masu bincike ke cin karo da su yayin da
suke gudanar da aikin nasu na bincike. Matsalolin da muka fuskanta wajen
gudanar da wannan aiki namu sun haɗa da: -
a.
Matsalar
ƙarancin littattafai a fannin da muke yin nazari a kansa: - Wannan matsala ce
da muke fuskanta, domin kuwa mukan yi yawo sosai daga nan zuwa can domin neman
wani aiki da ke da 'yar alaƙa da namu. Wani lokaci kuwa sai mun fassara wasu
bayanai daga harshen Engilishi zuwa harshen Hausa.
b.
Matsalar
rashin isasshen lokaci: - mun fuskanci matsalar rashin isasshen lokaci, don
kuwa aikin bincike aiki ne mai buƙatar lokaci.
c.
Matsalar
samo bayanai: Ita ma wannan matsala ce da muka fuskanta, domin bincikenmu yana
buƙatar ganawa da mutane daban-daban wajen samun bayani. Wani bazai bamu
lokacinsa ba wani kuwa sai mun ta kaiwa da komowa kafin mu samu ganawa da shi.
Wannan ma kan ɗauki dogon lokaci.
d.
Matsalar
kudi: wannan babbar matsala ce ga duk mai aikin bincike. Domin kuwa, bincike
aiki ne da ke buƙatar zirga-zirga tun daga ganawa da masana, sayen litattafai
da kuma buga shi kansa aikin ga kuma tsadar kayan masarufi a ƙasar tamu.
e.
Matsalar
wutar lantarki: Wannan ma matsala ce ga masu aikin bincike, kasancewar da rana
ne mutum ke ƙoƙarin samo bayanai idan dare ya yi zai fi samun natsuwar da zai
shirya bayanan da ya samu, sai kuma ka ga an ɗauke wutar lantarki, sai dai ka
yi amfani da fitila ko kyandir, mutum bai samun ci gaba da aikin nasa cikin daɗi
da walwala, domin haske rahama ne. Waɗannan sune kaɗan daga matsalolin da muka
fuskanta a wannan bincike.
1.5
MUHIMMANCIN BINCIKE
Masana
da manazarta da dama sunyi bayani ɗangane da ra'ayin su a kan kokawa domin kuwa
kokawa na daya daga cikin wasanin ko sana'oin gargajiya.
Kashin
bayan wannan binciken shine samar da bayani a kan kokawa da ire-irenta da kayan
kiɗan ta,masu yinta da abubuwan da suke da alaƙa da ita.
Wasu daga cikin muhimmancin wannan bincike
sune.
1.
Yana taimakawa ɗalibai su samu ƙwarewa a fannin da suke nazari a kai.
2.
Yana taimaka masu wajen gudanar da bincike na kansu.
3.
Yana baiwa ɗalibai damar zurfafa tunani da kuma yawaitar bincike don samun
haske ga abin da suke nazari a kai.
4.
Yana baiwa ɗalibai damar tsayawa da kansu wajen magance matsalolin da za su iya
fuskanta a nan gaba.
5.
Yana ba su damar ƙwarewa, musamman ta hanyar cuɗanya da mutane masu halaye da ɗabi'u
daban-daban a cikin al'umma.
6.
Aikin bincike na ba ɗalibai damar fara tunanin wallafe-wallafen littattafai,
domin su bada tasu gudunmuwa wajen ci gaban ilimi ga al'umma.
1.6
HANYOYIN GUDANAR DA BINCIKE
Ana
gudanar da wannan bincike ta hanyoyi da dama kamar haka.
Hanya
ta farko itace, Hanyar amfani da bugaggun littattafai musanman wadan da sukayi
tsokaci a kan Kokawa.
Ana
gudanar da wannan bincike ta hanyar ganawa da ƴan kokawa da ƴan kallo.
Haka
kuna ana gudanar da wannan bincike ta hanyar amfani da jaridu da mukalu da
mujallu da sukayi magana akan wannan bangare dan ganin wata gudun muwa da suka
bada.
Sannan
kuma ana gudanar da wannnan bincike ta hanyar duba ayyukan da suka gabata, musanman
kundayen digiri na farko dana biyu.
Haka
kusan ana gudanar da wannan bincike ta hanyar shiga yanar gizo da kuma ganawa
da wasu daga cikin yan kokawa. Daga karshe an samu zantawa da malamai da
dalibai da kuma Manazarta domin samun Karin bayani ko haske dangane da wannan
bincike.
1.7
NAƊEWA
A cikin wannnan babi an gabatar da bayani
a kan manufar wannan bincike da farfajiyar bincike da Hasashen bincike da
Muhimmancin bincike da hanyoyin gudanar da bincike da matsalolin bincike da
kuma nadewa.
BABI NA BIYU
BITAR
AYYUKAN DA SUKA GABATA
2.0
SHIMFIDA
Wannnan babi ya kunshi shimfida da bitar
ayyukan da suka gabata sannan ya ƙunshi Hujjar cigaba da bincike da kuma naɗewa.
2.1
BITAR AYYUKAN DA SUKA GABATA
Kafin shiga kai tsaye wajan gudanar da
wannan bincike akwai bukatar a waiwayi baya domin ganin irin gudunmuwar da wasu
masana suka yi da kuma manazarta suka bayar musanman waɗan da suka gudanar ta
binciken da ya shafi wannnan aikin.
Daga cikin ayyukan daza ayi bita sun hada da
bugaggun litattafai da suka shafi Al'adun Hausawa da kundayen digiri da mujallu
da jaridu da mukalu da kuma yanar gizo, (Internet)domin tattara bayanai masu
amfanin wannan bincike.
Rambo, (2007) ya rubuta kundin digiri na
biyu a jami'ar Danfodiyo sokoto mai taken "Nazari a kan wasu kebabbun
Al'adun Hausawa da na Dakarkari" wannnan kundun ya kawo bayanai game da
wasu al'adu da wasanni na al'ummar Hausawa da kuma Dakarkari wadan da suka hada
kalankuwa da tauri da makamantan su.
Wannan kundin yana da dangantaka da wannan
aikin, kasancewar dukkan su sun kawo batu kan wasa.
Aliyu da Koko (1988),a cikin kundin digirin
su na farko a jamiar Usman Danfodiyo da ke sokoto sun yi bayanin wasu wasannin
gargajiya har da muhimmancin wasannin.Sai dai kuma babu wani bayani da ya shafi
kokawa kai tsaye.
Yahaya (1995), a kundin digiri shi na
farko a jami'ar Usman Danfodiyo sokoto ya yi bayani a kan ma'anar wasa, sai dai
ba wani bayani a kan nau'oin wasa. Dan haka a wannan nazari,za'a kawo wasu
nau'oin wasannin musamman kokuwa da tauri da kuma Dambe.
A nazarin Yahaya (1971), cikin kundin
digirinshi na farko a Ibadan University press limited ya yi bayani a kan
wasanni, sai dai kusan kowane nau'in wasan yana ba da ma'anar,
Amma duk da kasancewar bayanin wasannin da
yayi, babu wani cikakken bayani a kan wasan kokawa. Don haka wannnan ya Kara
bani kwarin guiwa kan fadada bayani a kan kokuwa.
A nazarin littafin Daura (1968), duk da
kasancewar shi a cikin harshen Engilishi yaui bayanai a kan wasu wasanni sai
dai waɗannan wasannin sun ta allaka ne a kan wasannin zamani, domin kuwa yayi ɗan
tsokaci a kan kokawa, dambe yan hoto da kuma Bori, marubucin wannan littafin
yayi duba ga wasannin daban sai dai babu wani gamsasshen bayani a kan kokuwa.
Yalwa
(1977), ya rubuta kundin shi mai take "wasannin yara don neman digiri na
farko a Jami'ar Bayero ta kano wannan kundin ya mayar da Hankali ne a kan
wasannin yara gaba daya bai rarraba su ba.
Yakasai (1980), ya rubuta kundin shi mai
taken wasannin manya a kasar Hausa don neman kundin farko a jami'ar Usman
Danfodiyo.wannan kindin ya mayar da hankali ne a kan wasannin da manya ke
aiwatarwa.
Sama'ila (1998), ya rubuta kundin shina neman
digiri na farko a jami'ar Usman Dan Fodiyo sokoto, Wanda yayi mai lakabi da
"wakoki da wasannin yara a sokoto.
Isa (1996), ya rubuta kundin dagirinshi na
farko a kan tasirin zamani a kan wasanni, a cikin kundin shi ya kawo ire-iren
wasanni da irin yadda zamani yayi a kan wasannin Hausawa na gargajiya.
Yusuf (1986), ya rubuta kundin shi na farko
a Jami'ar Usman Dan fodiyo sokoto a kan wasannin maguzawan kasar Katsina shi
wannan mai bincike yayi bincike na kawai a a kan wasannin da maguzawa kanyi, Wanda
yake su kadai ya shafa.
Kaka da Rabi'u Mohammed (1987), sun rubuta
nasu kundin ne a kan tasirin zamani a wasannin maza manya, kamar kokuwa, Dambe,
Farauta.
Mustafa (1998), ya rubuta kundin neman
digirin shine a kan wasan kalan kowar zamani a kasar Safana a jihar katsina, shi
wannan mai bincike ya rubuta wannan kundin nasa ne domin neman digiri na farko
a Jami'a Usman Danfodiyo sokoto, ya rubuta wannan kudin nasa ne game da yadda
wasan kalankuwa yake da kuma yadda a ke gudanar da shi a yankin safana.
Nababa
(2000), ya rubuta kundin shi mai taken "wasan Takkai a kasar safana, domin
neman digiri na farko a Jami'ar Usman Danfodiyo sokoto, ya rubuta wannan kundin
ne a kan wasan takkai, a cikin kundin shi.
2.2
HUJJAR CI GABA DA BINCIKE
Wannan binciken yayi duba da zuwa ga ayyukan
masana da manazarta da kuma rubuce-rubuce da aka gabatar da dama, waɗan da suka
shafi kokawa.
Ayyukan da wannan binciken ya duba sune suka
ba shi dama ko hujjar ci gaba da bincike, domin a duk ayyukan ba a samu Wanda
ya fito da matsayin kokawa a mahangar sana'a ko wasa a Kasar Katsina.
2.3
NADEWA
A cikin wannnan babi an gabatar da bayani
a kan Bitar ayyukan da suka gabata da Hujjar cigaba da bincike da kuma Naɗewa.
BABI NA UKU
3.0
SHIMFIƊA
wannnan babin ya ƙunshi tarihin samuwar
kokawa da yadda ake kokawa da ma'anar kokawa da ire-iren kokawa da ma'anar
sana'a da ma'anar wasa da matsayin kokawa a jiya matsayin kokawa a yau da
nadewa.
3.1 TARIHIN SAMUWAR KOKAWA
Kokawa
ba kurum wasa ba ce, al'ada ce da mutum ya yi gado shekara da shekaru, kaka da
kakanni.
Wani
masani Kendall Blanchard a littafinsa da ya rubuta, ya kalli kokawa a matsayin
daɗaɗɗen wasa a cikin abin da ya rubuta a littafinsa mai suna 'The Anthropology
of sports: saboda haka duba da yadda ya ce mutanen farko sun rinƙa zana hotunan
masu kokawa a jikin duwatsu tare da tarin mutane suna kewaye da su suna kallo[i].
Amma
dai mafi yawan masana kimiyyar salsalar Ɗan-adam suna kallon kokawa a matsayin
daɗaɗɗiyar al’ada wadda a ke amfani da ita wajen gane jarumi a tsakanin mazaje
ba kurum a matsayin wasa ba[ii]
har a fagen gasa ko jaruntaka.
Al-hassan
H, (1986:53). ya faɗa cewa, da wuya a iya faɗar inda aka fara kokawa, ko kuma
waɗanda suka fara yinta, amma dai, idan muka kalli abin ta fuskar addinai, muna
iya hasashen cewa 'ya'yan Annabi Adamu (A.S) watau Habila da ƙabila ne suka
fara karawa a junansu bisa saɓanin fahimta da ya shiga tsakaninsu, har daga
bisani ɗaya ya kashe ɗaya.
Madauci
da wasu (2001), sun ce a rubuce-rubucen masana kimiyyar salsalar Ɗan'adam suna
da ra’ayin cewa jinsin maza sun fi rashin-ji da rashin san zaman lafiya sama da
jinsin mata, dan haka tarihi ya nuna cewar su ne suka fara kokawa a tsakaninsu
ba mata ba.
Ado,
(1976:69). ya kawo cewa wasu masana kimiyya mata da miji masu suna Martin Daly da
Margo Wilson ne suka samar da sunan 'Young Male Syndrome' domin nuna yadda
matasa mazaje ke jin karfi a jikkunansu gami da saurin aukawa cikin yanayin
gogayya ko karawa a tsakaninsu, ta yadda abubuwa irin su kokawa kan shigo ciki
domin kece raini.
Ma'ana,
akwai alamun cewa tun asali, mutum ya soma kokawa ne ba domin wasa ba, sai dai
bisa dalilai guda biyu:-
Na
ɗaya shi ne Kece raini.
Na
biyu kuwa shi ne samun daraja ko mulki.
Dansango, L. (2007). masanin halayyar ɗan'adam
Aaron Lukaszewski, ya yi wani bincike game da dalilan da ke sa mutane ke yawan
faɗa a Junansu, inda a ƙarshe ya ƙarƙare da cewa mafi yawan ƙarfafan mazaje
sukan so kece raini a tsakaninsu, don haka akwai yiwuwar ƙattai biyu majiya
karfi su kaure da kokawa bisa ƙaramin dalili a zahiri, amma a baɗini suna yin
kokawar ne domin kece raini kawai. Saɓanin jinsin mata da ya lura da cewa
ƙarfafan cikinsu sun fi kawaici da haƙuri, yayin da raunanan mata ke da yawan
san tsokana da tada fitina da amfani da haƙora (cizo) dan tserar da kansu idan
aka samu ɓacin rana.
Garba,
Y, (1998). Ya kawo cewa dangane da yin kokawa bisa rashin samun tagomashi kuwa,
akwai kyakkyawan hasashen cewa mutanen da suka gabace mu sun sanya kokawa ne a
matsayin hanyar gane wanda ya fi wani jarumta, ta yadda duk wanda ya yi galaba
kuma shi ne zai iya samun babban tagomashi a kan ɗan uwansa.
Yahaya,
I. (1971:85). Ruwaitowa ya yi cewa ya zo a tarihi yadda dakarun tsohuwar daular
Girka da na Misra ke shiga kokawa don auna ƙaƙƙarfa da jarumi a tsakaninsu.
Haka kuma a daular katsina ta ƙasar Hausa, an samu cewar a wani lokaci mutum
yana iya zamowa sarkin wannan daula ne kaɗai ta hanyar kokawa.
Jafar,
(1965). na da ra'ayin cewa wani masanin kimiyyar tarihin Ɗan' adam mai suna
Napoleon Chagnon ya yi bincike kan wata ƙabilar daji da aka samo mai suna
'Yanomamo' wadda ke zaune a kasar Venezuela, suffofin waɗannan mutane da
ayyukansu kusan irin na mutanen farko ne waɗanda aka ce sun fara rayuwa ne a
afirka kimanin shekaru sama da dubu hamsin baya, dan haka ana iya cewa har zuwa
yau kabilar Yanomamo na rike da al'adu ne kwatankwacin irin na mutanen farko da
suke rufe tsiraicinsu da ganyaye.
A
binciken Napoleon, ya lura da cewa ƙabilar su na kiran jarumin cikinsu da suna
'Unokai', sunan da ke cike da girmamawa ga mutumin da yake da ƙarfin kare
ƙabilarsa daga maƙiya.
Unokai
yana zamowa mai yawan mata, da yawan 'ya'ya. Don haka burin kowanne namiji da
ke wannan ƙabilar shi ne ya zama kamarsa.
Wannan
ke zama silar da yara tun suna ƙanana, suke koyan kokawa, domin na farko su
kece raini ga sa'anninsu, sannan na biyu idan girma ya zo masu su samu lakabin
Unokai ta yadda za su sami tarin girma a cikin jama'arsu gami da mata da 'ya'ya.
Wannan shi ne babban tarihin da za mu rinƙa tunawa a kodayaushe idan muka kalli
kokawa. Na farko dai mu gane cewar kokawa asalinta an same ta ne domin auna
wanda ya fi wani jarumta a tsakanin mazaje.
Daga
baya kuma sai aka rinka sanya darajoji a kanta gami da mayar da ita gasa ta
yadda duk masu san mallakar girma, ko sarauta, ko mata da 'ya'ya da sauran
abubuwan duniya masu daraja sai a ce su shiga kokawa domin nema, wanda ya yi
rinjaye shi ne da nasara. Saboda haka kokawa tsohuwar al'ada ce wadda mutum ya
yo gadonta shekaru da yawa da suka gabata. Shi ya sa ake samunta cikin kusan
kowacce ƙabila. Abu na ƙarshe shi ne, tsarin kokawa yana nan bai sauya ba, domin
har zuwa yau an fi yin kokawa ne a tsakanin mutane biyu domin samun wani abu
mai amfani, kuma a tsakiyar tarin mutane masu shaidawa.
Sai
dai kurum akwai wayewa da ta yi tasiri a cikinta ta yadda ake sanya alkali mai
lura da lokaci gami da yanke hukunci, da sanya yashi ko kasa ta musamman a
wurin yin kokawa, da kuma samar da abin kiɗa domin ƙarfafa guiwa gami da
annushuwa tsakanin masu kokawa da masu kallonsu.
Sannan
za a iya cewa tarihi ya nuna cewa ainihin kokawa a ƙasar Hausa Manoma ne ke
aiwatar da ita bayan sun ƙare aikin gonakinsu watau da kaka, a maimakon zaman
banza, sai su shiga aiwatar da wasannin na motsa jiki a tsakanin su. Wannan ya
nuna cewa wasan kokawa wasa ne da Hausawa ke aiwatar da shi a lokacin rani haka
kuma da zaran ruwa ya sauka 'yan wasan za su koma ga aikinsu na gona, su daina
wasannin. Wasan kokawa wasa ne na motsa jiki kuma Wasa ne a tsakanin Hausawa.
Ba
a iya cewa ga lokacin da Hausawa suka fara wasan kokawa, duk da haka ana iya
hasashen cewa lallai sai bayan da Hausawa suka kafu ne, sannan suka samu gindin
zama har suka fara wasan kokawa a tsakaninsu, kokawa wasa ne na motsa jiki inda
Hausawa suke nuna kuzari da gwaninta ko jaruntaka, kowane saurayi na iya shiga
wasan kokawa.
Idan
za a yi nazarin wasan kokawa to lallai ana iya kasa 'yan kokawa kashi uku,
v Kashi
na farko su ne yara masu koyon wasan waɗanda sukan kara a tsakanin su, da waɗan
da za su kara da daddare a dandali bayan an ci abincin dare.
v 'Yan
kokawa na biyu kuwa su ne samari waɗanda suka gwanance a kokawa.
v Kashi
na uku na 'yan kokawa su ne gogaggun 'yan kokawa a ƙauyukansu sanan za a gansu
sun aske gashin kansu, alama ta nuna cewa sun daina wasan kokawa, suna ci gaba
da taimakon yaransu da dabaru da lakunkuna, 'yan kokawa ba a bar su a baya ba,
a wajan neman lakunkunaa da koyon dabarun yin kokuwa, saboda haka ne kowane Ɗan
kokawa yakan sami uban gida wanda zai taimaka masa da dabaru da kuma lakunkuna.
A
ƙasar Nijar, shugaban hukumar kokawa wato Abdullahi Sani ya bayyana cewa an
fara gasar kokawa a jamhuriyar ta Nijar ne a shekarar (1965) a birnin Tawa, kuma
tun lokacin ne aka fara gudanar da gasar ta kokawa, duk shekara haka kuma ta
cigaba da kasancewa.
A
nan shi ma Abdullahi Sani bai bayyana takamaimai lokacin da aka fara wasan kokawa
ba, sai dai ya bayyana lokacin da aka fara sa gasar kokawa, abu ne mai wuyar
gaske a ce ga lokacin da aka fara wasan kokawa a ƙasar Hausa, sai dai wasu
masana na hasashen cewa kokawa ta samu ne a ƙasar Hausa tun kafin zuwan addinin
musulunci wanda Hausawa maguzawa ke gudanarwa a shekara-shekara bayan sun
kwashe amfanin gona, a maimakon su yi zaman banza.[iii]
3.2 YADDA AKE KOKAWA.
Yadda
ake gudanar da kokawa shi ne, Ɗan-kokawa zai tanaji kayan wasa na musamman kuma
shigarsa na da bambanci da ta sauran mutane, saboda 'yan kokawa kan tanadi
walki ko buzurwa (wani abu ne da yake da layu a jiki kamar walki) wanda za su ɗaura
a bisa gajeren wando lokacin wasan, haka kuma sukan rataya dagumma da kambuna
da layu a jikinsu, sukan ƙunsa lalle a hannun su, su ci fure[iv]
su daddage tare da goro domin hakora su yi ja.
Da
zarar mutane sun gama aikace-aikacensu na gona sukan gyara amfanin gona su ɓoye,
sai samari su shiga aiwatar da wasanni
iri-iri ciki har da wasan kokawa.'Yan kokawa na wani gari na zuwa wani gari
domin su kai takakkar wasan kokawa, idan suka shirya sosai tare da makaɗansu da
yaransu masu ɗaukar masu kaya, za su runtuma gaba ɗaya zuwa ƙauyen da suka yi
niyya.Idan suka je bayan gari manyan 'Yan kokawa za su tsaya Makaɗansu da yaransu
kuwa za su zarce su shiga garin da kiɗan kokawa, da zarar makaɗan kokawa na
ƙauyen da aka kai ma wasa sun ga baƙin makaɗan kokawa sun san cewa an kawo masu
takakka ne, sai su kuma su fito da nasu kayan kiɗa su dinga kiran nasu 'yan
kokawa suna sanar da su cewa su shirya an kawo masu takakka, baƙin yan kokawa
kuma kowannensu zai nemi gidan da aka rataye jakar kayan shi, duk mai gidan da
aka rataya jaka a gidan shi, to shi ne zai saukar da baƙon Ɗan-kokawa da aka
rataye jakar shi a gidan,har sai sun ƙare wato sun gama wasan, daga baya sai
manyan Yan kokawa da suka tsaya a bayan gari su shigo su nufi masaukin da aka
nema masu, ƴan kokawa na ƙauyen da aka kawo wa takakka kuwa za su shiga Shirin
wasa,ƴan wasan su da makaɗansu, za su
hadu a kofar gidan sarki[v].
3.3 MA'ANAR KOKAWA.
Kokawa
wasa ne da mutane biyu ke yi inda kowa ya ke ƙoƙarin kayar da ɗayan a kasa[vi].
Ƙamus
B.U.K (2006:66), kokawa na nufin fama.
Yakubu
maina, (1992), kokawa wasa ne da maza su ke yi a tsakaninsu domin nuna jarunta
da fitar da jarumi a tsakanin su.
Duba
da ra'ayin masana wajen bayar da ma'anar kokawa a irin fahimtarsu na ke ganin
cewa wasan kokawa wasa ne na motsa jiki da Hausawa ke gudanarwa a duk ƙarshen
shekara bayan an kwashe amfanin gona.
Haka
kuma wasan kokuwa wasa ne na hikima da Hausawa ke gudanarwa domin motsa jiki da
raha da annashuwa domin cimma wani buri ko manufa.
Wasan
kokawa wasa ne da ya keɓanta ga Hausawa manoma wanda ake gudanarwa
shekara-shekara domin nuna jarunta da motsa jiki cikin hikima da aiwatarwa.
Tarihi
ya nuna cewa ainihin kokawa a kasar Katsina manoma ne ke aiwatar da ita bayan
sun kare, wato bayan sun gama aikin gona da kaka a maimakon zaman banza, sai su
shiga aiwatar da wasannin na motsa jiki a tsakaninsu, wannan ya nuna cewa da
wasan kokawa wasa ne da Hausawa ke aiwatar da shi a lokacin rani haka kuma da
zaran ruwa ya sauka 'yan wasan za su koma ga aikinsu na gona su daina
wasannin. wasan kokawa wasa ne na motsa
jiki kuma wasa ne a tsakanin Hausawa, ba a iya cewa ga lokacin da Hausawa suka
fa ra wasan kokawa, amma ana iya hasashen cewa lallai sai bayan da ƙasar
Katsina ta kafu ne aka fara gudanar da kokawa, kokawa wasa ne na motsa jiki
wanda Hausawa suke nuna kuzari da gwaninta ko jarunta haka kuma kowanne saurayi
na iya shiga wasan kokawa.
Misali
a ƙaramar hukumar Dandume jihar Katsina,shugaban wasan kokawa wato
malam mamuda ya bayyana cewa an fara gasar kokawa a garinsu a shekarar
(1985), a wani kauye mai suna Nasarawa,lokacin ne aka gudanar da gasar ta
kokawa,duk shekara haka kuma ta cigaba da kasancewa ya kara bayyana cewa har
sau (11) sha daya kafin a daina wasan, a nan shi malam Mamuda bai bayyana taƙamaimai lokacin da aka fara
wasan kokawa ba, sai dai ya bayyana lokacin da aka fara sa gasar kokawa,don
haka abu ne mai wuyar gaske a ce ga lokacin da aka fara wasan kokawa a ƙasar
Katsina[vii]
3.4 IRE-IREN KOKAWA.
Kokawa a ƙasar Katsina ta kasu kashi-kashi
dangane da yadda ake gudanar da ita, kokawa ta kasu kashi guda uku.
1.
Kokawar yara.
2.
Kokawar matasa.
3.
Kokawar manya ko gogaggu.
Za mu duba mu ga fashin baƙin waɗannan
Rabe-raben na kokawa.
- WASAN
KOKAWAR YARA
Da farko idan aka ce yara ana nufin wasu daga cikin al'umma
masu ƙarancin shekaru wanda suke tasowa.
Wannan
irin kokawar ita ce wadda yara kuma jinsin maza masu kokari wajan koyan kokawa
suke yi, yara dai kamar yadda aka sani a cikin al'umma su ne masu ƙarancin
shekaru kamar daga shera biyar 5 zuwa shekara sha takwas 18. Idan yara sun hadu
wajan wasa suna ƙarawa da junansu domin fitar da wanda ya fi wani kokari a
tsakaninsu da wanda ya fi wani karfi, Haka kuma irin wannan kokawar ana gudanar
da ita ne lokacin da aka hadu a filin wasa kafin matasa su fara wasa sai yara
su shiga domin gogawa da junansu, Abu ne da ake yi a matsayin wasa.
Haka kuma akwai wani wasa da yara ke
gudanarwa a matsayin wasan kokawa, ana kiranta da (Adauri), adauri yara kan
gudanar da wasan kokawa ne a dandali (stage Drama) a matsayin wasan kwaikwayo
ko kamancen yadda samari da kuma maza manya ke gudanar da wasan duk a ƙarshen
shekara-shakara.
Ana gane wanda ya fi wani karfi ko wanda ya
yi nasara ta hanyoyi kamar haka: Duk wanda ya faɗi ko ya taɓa ƙasa, ko wanda
hannunsa ya taɓa kasa ko gwuiwar mutum ta taɓa ƙasa, wato duk wanda aka buga da
kasa to an yi nasara a kansa.[viii]
2.
WASAN KOKAWAR MATASA.
A Hausa abin da ake nufi da matasa ko
matashi wata kalma ce da ake kiran wasu gungun al'umma, ana nufin wanda
shekarunsa suka fara daga sha takwas 18 zuwa shekaru Arba'in 40. Haka kuma duk
al'umma suna buƙatar matasa domin su bada gudunmawarsu domin cigaban Al'ummar, matasa
su na bada gudunmawa wajan kawo cigaba da inganci don cigaban al'umma, domin
idan matasa suka gyaru al'umma ta gyaru, don haka ba ma a al'umma kadai ba har
wajan wasannin gargajiya kamar kokawa matasa suna bada gudunmawa sosai wajan
nishadantarwa, kawo cigaba ga wasan tabbatar da komai a tsari.
Wansan kokawar matasa ya sha bamban da na
yara domin kuwa ana gane wanda aka yi nasara a kan shi ta hanyoyi da dama
kamar,
Duk wanda aka buga da ƙasa, ko ya faɗi ƙasa to
an yi nasara kansa, sannan kuma idan hannun mutun ya taɓa ƙasa an yi nasara a
kansa, kuma idan gwuiwar mutum ta taɓa kasa shi ma an yi nasara a kansa, amma
kokawar yara daga sun sha wahala babu wanda ya yi nasara za a raba su ne.
3.
WASAN KOKAWAR MANYA.
Manya
dai kamar yadda sunan ya nuna daga an zo kansu to magana ta kai ƙarshe domin
kuwa duk abin da ya sha wa yara da matasa kai to wajen manya ake nufa domin
bayar da gudunmawa ta shawara ga duk matsalar da aka nufe su da ita,a ɓangaren
wasan kokawa manya suna bayar da gudunmawa sosai ƙwarai domin kuwa duk matsalar
da suka gani suna bada shawara a kanta da kuma neman shawara wajan su idan ma
matsala ce su ne su ke bada shawara kanta, kuma suna bada gudunmawa sosai ta ɓangare
da dama domin kuwa sune tsofaffin yan wasa wato sun ga jiya kuma sun ga yau a
wasan.
Wasan
kokawa na manya ya sha bamban da na matasa domin kuwa manya sun zama gogaggu a ɓangaren
wasan sun yi sun bari sai dai su za su dinga ba matasa shawara a kan wasan da
kuma ba su ɗubaru na yadda za su tunkara abokin wasa, wannan dalilin ya sanya
suka bambanta da yara da matasa.
3.5. MA'ANAR SANA'A
Masana irin su Rimmer da Ahmadu ingawa da Abu
musawa da kuma yakubu, (1996). Sun bayar da ma'anar Sana'a gwargwadon
fahimtarsu.
Ma'anar
Sana'a wajan Bahaushe ta ƙunshi duk wani aiki da za a yi Domin gudanar da wani
abu da za a musanya a tsakanin wani da wani, a yau da kullum.
Idan aka dubi asalin sana'a a al'adar Bahaushe
za'a ga ba ta samu wurin zama ba sai a lokacin da ya fara gudanar da wasu
al'amura da rayuwa ke bukata.
A ra'ayin masana a kan ma'anar Sana'a.
Ibrahim
Yaro Yahaya da sa'idu Muhammad Gusau (1991:37) da wasu cewa su ka yi, Sana'a
hanya ce ta amfani da azanci da hikima a sarrafa albarkatu da ni'imomin yau da
kullum, domin haka Sana'a wata hanya ce wadda mutum ya jibinci yi da nufin
samun abun masarufi domin gudanar da harkokin rayuwa.
A
ra'ayin C.Y Garba (1990), cewa ya yi Sana'a ginshikin rayuwa ce da tattalin
arziki na yau da kullum na Hausawa, kuma tana ɗaya daga cikin hanyoyin gane
martabar mutum da kasaitarsa.
A
ra'ayin Ibrahim (2000:18), cewa ya yi Sana'a ta kunshi duk wani aiki da za a yi
domin gudanar da wani abu da za a musanya a tsakanin wani da wani.
3.6 MA'ANAR WASA
Kalmar
wasa kalma ce wadda ta ƙunshi ma'anoni da yawa, a faɗaɗe ana bayyana wasa da
cewa wasa ne na musamman da ya danganci motsi da gabobin jiki tare da magana ko
ishara, kodayake a ciki akwai waɗansu waɗanda ba sai ana yin motsi da gaɓoɓin
jiki ba. Ana yin wasannin ne mafi yawanci domin a nishaɗi kawai, sai dai kuma
idan an yi nazarin wasanni ana iya fitar da jigo daban-daban,
Misali
jigon gwaninta da jarunta kamar a kokawa da dambe da makamantansu, wadansu
wasannin kuwa ana aiwatar da su domin kwaikwayon wani abu da ya danganci
rayuwar wasu al'umma ne.
Yahaya
(1971:35), ya ce wasa shi ne duk wani abu da ake yi domin a motsa jiki a ji daɗii
a yi annashuwa.
Alhassan (2001:60), ya ce wasa motsi ne na
gabobi tare da magana ko ishara, domin washewa da nuna nishaɗi ko domin a kauda
baƙin ciki ko nuna bajinta ko gwaninta.
Dangane
da abubuwan da masana suka faɗa a kan wasa na ke ganin cewa ana iya kallonsa a
matsayin duk wani aiki ko furuci da ake aikatarwa wanda babu ƙanshin gaskiya a
cikin sai dai kawai ya na ƙunshe da raha da nishadi da annashuwa da ban dariya.
Brion
Crown, a wani littafi da ya Rubuta mai suna (Drama 1964), ya ce hanya ce ta
gabatar da abubuwan da suka shafi rayuwa a cikin nishadi da ban dariya da motsa
jiki da kuma rakiyar sauti.
A takaice wasa wata hanya ce ta gabatar da
wasu abubuwan da suka shafi rayuwa a cikin nishadi da bandariya tare da motsa
jiki.
A gargajiyance, Bahaushe yana da sana’o’in da
yawansu ke da wahalar ƙididdigewa.
A ra'ayi na ina ganin cewa wasa ana iya kallonsa a matsayin duk wani aiki ko
furuci da aka aikatawa wanda babu ƙanshin gaskiya a cikin shi sai dai kawai ya
na ƙunshe da raha da nishadi da annashuwa da ban dariya.
3.7 MATSAYIN KOKAWA A JIYA
Idan
aka yi waiwaye dangane da ma'anunin da magabata suka faɗa a kan kokawa hakika
za a fahimci cewar a baya kokawa wasa ne, ba sana'a ba ce.
A wata muƙala Mai suna wasan kwaikwayo da
sigoginsa an bayyana kokawa da cewa hanya ce ta nuna jarumta ko gwarzontaka
wadda samari da manyan maza ke aiwatarwa domin motsa jiki a lokacin da aka
kwashe amfanin gona.
Wannan ma'anar ta ishe mu hujja cewa kokawa a
Kasar Katsina da wasa ne, domin babu inda aka nuna cewar hanya ce ta samun abun
masarufi, sai dai an bayyana cewa hanya ce ta motsa jiki da Samar da annashuwa.
A takaice dai masana irin su Yahaya (1992), da
Yakubu (1966), da Alhassan (1992), da Yalwa (1977), duk sun kalli kokawa a idon
Bahaushe a matsayin wasa ne a jiya. Kuma wannan binciken yana da irin wannan
ra'ayin cewar kokawa a idon Bahaushe a jiya wani abu ne da ake a matsayin wasa.
3.8 MATSAYIN KOKAWA A YAU
"Zamani riga" da wannan kawai
za a duba irin yadda zamani ya yi wa wasan kokawa kutse da shigar giza-gizai
domin a yau wasan kokawa ya canza salo zuwa sana'a, babu shakka wasan kokawa a
yau ya koma a matsayin sana'a, musamman a ƙasar Niger inda ake sa wa ƴan kokawa
gasar kudi ga duk wanda ya zama zakaran gwajin dafi wato wanda ya samu nasarar
lashe takobi inda shugaban hukumar kokuwar Abdullahi sani ya bayyana cewa sun
tanadi kyautar kudi miliyan goma (10,000,000).
Haka
abun yake a nan gida Nijeriya duk inda za a gudanar da kokawa a cikin birni da
ƙauyuka, to hakika akwai kyautar kudi ga duk wanda ya lashe takobin gasar,
sannan masoyan Ɗankokawar na yi ma shi liko na kudi, wanda irin waɗannan ƙuɗaɗe
ne na shiga kallo makaɗan da kuma 'yan kokawar ke samu a yau.
Tattaunawa
da wasu daga cikin 'yan kokawa a kan matsayin ta a yanzu wasa ne ko sana'a ce, Idiris
Mika'ilu da Imrana Rabi'u, a garin Maska a ƙaramar hukumar Funtua jihar Katsina,
ranar Asabar 23-10-2021.
Sun
fadi cewa suna da sana'o'i da suke yi suna yin kokawa ne domin motsa jiki da
nishaɗi.
Ra'ayin
wannan bincike na cewa kokawa a ƙasar Katsina a yau har yanzu tana a matsayin
ta na wasa.
1.
Lokacin aiwatarwa:
Lokacin
aiwatarwa domin kuwa a wancan lokacin sai ƙarshen shekara ake shiga aiwatar da kokawa
domin lokacin babu abun yi an gama aikace-aikacen gona sai a shiga gudanarwa
amma yanzu kowane lokaci ana yin kokawa koma kowace rana ake yi.
- Yanayin
shigar 'yan kokawar:
Wannan yanayin a da wato shekarun baya yanayin
shigar Ɗan kokawa ita ce ya ɗaura walki sannan ya daura buzurwa a sama ya kuma ɗaura
layu da kanbuna ya rataya layu a wuya, ya ci goro ya daddage a baki domin baki
ya yi ja, haka kuma a daura kacau-kacau a ƙafa domin idan aka buga ƙafa da kasa
za ta yi wani amo. a halin yanzu zamani ya yi tasiri sosai matuƙa domin kuwa da
in dai mutum ya amsa sunan sa na Ɗankokawa to dole sai ya yi shiga yadda duk
wanda ya haɗu da shi ya san Ɗankokawa ne. Tasirin zamani ya sa yanzu ba su
wannan shiga irin ta ainihin 'yan kokawa. A da shigar Ɗankokawa takan sha
bamban da ta Ɗankallo amma yanzu idan wani Ɗankokawa ya zo wajen kokawa sai a
yi tunanin Ɗankallo ne saboda yanayin shigarsa.
- Yanayin gudanar da kokawar:
Ɗaya daga cikin tasirin da zamani ya yi a kan
kokawa shi ne kokawa ta da ana gudanar da ita a kan tsari kamar idan Ɗan kokawa
ya yi laifi ana tsaida shi wato a nan akwai laifukan da idan Ɗanwasa ya yi
kamar fada da rashin kunya ga manya ko faɗa da Ɗan kallo ana hukuntashi a nan
filin wasa, amma yanzu idan mutun ya yi haka duk inda ya je wasa a jihar ba
za'a bar shi ba saboda wancan laifin da ya yi.
Haka
kuma da Ɗankokawa yana ganin kamar ƙarfin shi ko izza ko isa sukan taimaka masa
wajan yin abun da ya ga dama amma yanzu tasirin zamani ya sa duk idan ka kai Ɗan
kokawa baka yin duk wani abu da zai iya zama matsala gare ka.
3.9 NAƊEWA
Wannan babin yayi bayani a kan tarihin samuwar
kokawa da yadda ake kokawa da ma'anar kokawa da ire-iren kokawa da ma'anar
sana'a da ma'anar wasa da matsayin kokawa a jiya da matsayin kokawa a yau sai
naɗewa a ƙarshen babin.
BABI NA
HUDU
4.0 Shimfiɗa
Wannan babin ya ƙunshi shimfiɗa da tarihin
ƙasar Katsina da kuma kayan kiɗan kokawa, Sannan kokawa da dambe alaƙarsu da
banbancinsu, haka kuma kokawa da tauri alamarsu da banbancinsu, sannan sai
kokawa da rasilin alakarsu da banbancin su sai nadewa a karshe.
4.1 Tarihin jihar Katsina
Katsina jiha ce a shiyyar Arewa maso
yammacin Najeriya. An kirkiro jihar Katsina ne a shekarar 1987, jihar Katsina
ta yi iyaka da jihohin Kaduna, Zamfara, Kano, da Jigawa da kuma jamhuriyar
Nijar, ta yi iyaka da jihar Kaduna ta kudu maso yamma sannan ta yi iyaka da
Zamfara ta yamma maso arewa, ta yi iyaka da Kano ta gabas haka kuma ta yi iyaka
da Jigawa ta gabas maso arewa kuma ta yi iyaka da jamhuriyar Nijar ta arewa
maso gabas.
Ana yi ma garin kirari da "Ɗakin
Kara", birnin jihar da garin Daura an bayyana su a cikin "tsofaffin
cibiyoyin al'adun Musulunci da ilmantarwa" a Najeriya.
Akwai
yawan al'umma mazauna jihar sama da 5,800,000. Ya zuwa shekarar 2006, jihar Katsina ce ta
biyar mafi girma a cikin ƙasa cikin yawan jama'a, duk da cewa kawai tana cikin
17 daga cikin jihohi 36. Ta fuskar yawan jama'a, Fulani sun fi kowace ƙabila
yawa a jihar, kuma addinin Musulunci shi ne addinin da ya fi rinjayen mabiya. A
shekarar 2005, Katsina ta zama jiha ta biyar a Najeriya da ta yi amfani da
tsarin Shariar Musulunci[ix].
Mutanen
Katsina mutane ne masu ƙoƙari wajen kasuwanci ta hanyoyi ma bambanta. Suna
gudanar da kasuwanci kamar.
Sana'ar
Wanzanci.
Sana'ar
Kiwo.
Sana'ar
Gini.
Sana'ar
Dukanci.
Sana'ar
Sussuka.
Sana'ar
Fawa.
Sana'ar
Noma.
Sana'ar
Sassaƙa.
Sana'ar
Saƙa, Da sauran su.
Ɓangare
ilimi ba a bar su a baya ba domin kuwa suna da ƙokari wajen neman ilimin zamani
da kuma na addini,
Jihar
Katsina cibiya ce ta ilimin boko da na addini. A halin yanzu tana da kwalejin
Ilimi ta tarayya ta Katsina da kwalejin kimiyya ta Kwalejin Hassan Usman
Katsina da Jami'ar tarayya ta Dutsin-Ma, da Jami'ar Umaru Musa Yar'adua da
jami'ar Alqalam ta Katsina da Yusufu Bala Usman College of Legal, and General
Studies, Daura da Makarantar share fagen shiga jami'a, Funtua (SBRS/ABU Funtua)
da kwalejin Ilimi ta Isa Kaita Dutsin-Ma, da ke garin Dutsan-ma[x]
Inda
Tsohuwar daular ta mamaye da can nan ne ake kira ƙasar Katsina, wannan daular
ta kafu ne a wani guri da ake kira Durɓi tun wajan ƙarni na goma a zamanin
sarki 'kumayau' a can da wannan garin yana zagaye ne da 'yan ɗaka [xi].
Wannan tsohuwar daular ta yi suna ƙwarai da
gaske ta fuskar jarunta da kuma cinikayya.
A
cikin mamaye-mamayenta, ta mallaki kwatarkwashi, wannan gurin an nuna cewa
akwai duwatsu kuma dalilin duwatsun ne ya sa mutane kan zo daga ɓangarori
daban-daban domin yin tsafi.[xii]
Tarihin ya nuna cewa mutanen da suka fara
zuwa ba 'a san ko waɗanne irin ƙabilu ba ne, sai dai ana kyautata zaton cewa
wata kila ƙabilar sulluɓawa ne, kuma wani gari da Katsina ta mamaye a wancan
lokacin shi ne Safana ko katsinar laka, dalilin kiran garin Katsinar laka shi
ne Katsina ta iske wajan kewaye da ginin laka kuma garin ya kafu ne a ƙarƙashin
wani Basarake mai suna Damaƙasa.
Bayan
wannan daular ta fara zama babba sai aka zagaye garin ya koma birnin Katsina
kuma aka yi masa ganuwa.
Haka
ya sanya mutane suka saki jikinsu harsuna zuwa su na zama domin a lokacin ana
fama da matsalar yaƙe-yaƙe a ƙasar Hausa.
Mutanen
da suka fara isowa ƙasar Katsina su ne Rumawa waɗannan mutanen ana tunanin 'yan
asalin ƙasar Rum ne kuma 'yankasuwa ne, saboda sha'anin kasuwanci har sun
shahara wajan magana da harshen Larabci da Asbinanci da Fulfulde da kuma Hausa [xiii].
Bayan haka, akwai mafarauta daga cikinsu
bayan sun iso ƙasar Katsina a wajajen ƙarni na sha takwas (18), sai aka ba su
sarautar Batagarawa, bayan Rumawa sai Yarimawa waɗannan 'yan uwan ardo ne, sun
iso Barno bayan sun yo ƙaura dalilin ya sanya ake kiran su yarimawa[xiv].
A
wajan ƙarni na sha takwas sun iso ƙasar Katsina bayan yaƙe-yaƙe da suka yi ta
yi da ƙasar Borno. Da suka iso kasar Katsina sai suka sauka a Ingawa inda aka
ba shugaban su sarkin Fulanin Dembo, ƙabilar da ta sake shigowa ƙasar ita ce
kabilar sulluɓawa wannan ƙabilar asalin ta ƙabilar madinka ce kuma Fulfulde ne.
Bayan
sun yi yawace-yawace a wajan Sukuntuni da Zandar har zuwa Maradi daga nan har
wajan Katsina[xv].
Usman
(1972:14). ya bayyana cewa tarihin Katsina kafin jihadi ya dogara a kan tarihin
baka wato kunne ya girmi kaka, lallai kuwa an sami wasu muhimman canje-canje ta
fuskar mulkin, wannan al'ummar wato kamar irin tasirin da addinin musulunci ya
yi tare da bunƙasa cin gashin kai tsakanin Katsina da maƙwabtan ta, tarihin ya
nuna cewa farkon tarihin Katsina ya fara daga wasu mutane firɗa-firɗa kuma
mafarauta da ake kira Adawa, an danganta Durɓi ta ƙunshiyi da kuma wani ƙauye
kusa da shi da ake kira Bugaje, haka ya sanya ake wani camfi a Katsina Surin
ƙasar da ke Durɓin kunshiya da kuma wani tudu kusa da Bugaje da Muduruk, duk
ƙabari ne na mutanen[xvi]
4.2 Kayan kiɗan kokawa
Kusan
duk wasannin maza manya na ƙasar Hausa ana aiwatar da su ne tare da kiɗa da
kirari ko waka. Kokawa kamar sauran
wasanni ce ita ma ana gudanar da ita da kiɗa ta hanyar amfani da kayan kiɗa na
musamman, Wasu daga cikin kayan kiɗan sun haɗa da misali
- Kalangu.
- Duma.
- Gangar
Noma.
- Kaho.
- Siriki.
Za
mu bada misalinsu a takaice.
v Kalangu
Wannan
wani nau'i ne na kayan kiɗan da ake amfani da su wajan wasan kokawa, Kalangu
ganga ce madaidaiciya mai fuska biyu, wato gaba da bayan ta kuma a na yinta ne
da jemanmiyar fata ta Akuya.
Ana amfani
da izga da kuma kowane sashen fuskar gangar, kuma akan zira izgar daga fuskar
gangar da bayan fuskar gangar dan a ɗaure fuskar gangar da kyau kuma ya samar
da abun da ake so na sauti.
Kalangu
v Duma
Gangar duma wata ganga ce wadda ba kamar
kalangu take ba, domin ita ana amfani da ƙwarya ne mai faɗi kuma mai ɗan girma.
Kuma
akan samu jemanmiyar fata mai fadi dai-dai girma ko fadin bakin ta yadda za a
haɗa gefen baƙin masaƙin domin a yanke a zira mai karfe,haka kuma makaɗin da
ake amfani da shi wajan buga ta ba kamar na kalangu ba ne,domin akan sami reshen itace ne mai ƙwari,sai a bare ɓawonshi.
Yadda siffar alƙalami yake haka mabugin yake.
v Gangar Noa
Gangar noma wata irin ganga ce babba da ake bugawa a filin
wasan kokawa. Kusan duk cikin kayan kiɗan kokawa babu wadda take da girma da
nauyi kamar gangar noma.
Dalilin
da ya sa ake kiran ta gangar noma shi ne babu inda ake amfani da ita sai a
gonaki a lokacin da ake aikin gayya.
A al'ada duk inda ake aikin gayya ana kiran masu
kiɗan gangar dan su tsuma maza da yi masu kirari.
Gangar
Noma
v Ƙaho
Ƙaho
wani nau'i kayan busawa ne wanda ake amfani da shi ta hanyar busawa a yayin da
ake kiɗa.
Akan yi amfani da ƙahon saniya wanda a kan fafe shi sannan a huda inda ƙahon yake da tsini.Ta wannan hujin da aka yi ne ake hura shi da baki sai sauti mai kara ya fita ta ainihin kwararon ƙofar ƙahon.
Ƙaho
v Siriki
Siriki shi ma wani nau'i ne na kayan busawa, wanda ake
amfani da karan dawa a ɓanlo gaba tare da fafe cikin sa wato a cire toton da ke
cikin karan.
Bayan
karan ya gama nason mai da aka shafa mishi, za a sami wani dogon karfe a sanya
shi a cikin wuta sai ya yi ja sannan a dinga huda ramuka kamar huji guda hudu,
za a dinga sa hannu a wurin hujin a ya yin da ake busawa domin daidaita fitar
iska[xvii]
Siriki
4.3 Kokawa da Dambe, Alakar su da
bambancin su.
Wasan dambe a ƙasar Hausa yana da tarihi mai
tsawo. A zamanin da ya wance a kan gudanar da wasan dambe ne tsakanin ƙabilun
Hausawa daga yankunan ƙasar Hausa. Kuma
ana gudanar da wasan ne yawanci a lokacin kaka. A can da a kan shirya gasar
dambe domin maza su shirya zuwa yaƙi.
Akwai bambance-bambance a tsakanin kokawa da
dambe duk da yake akwai inda suke da alaka, a baya mun ga yadda ake kokawa, a
nan za a yi tsakure a kan wasan dambe kafin ganin irin alaƙar shi da kokawa da
kuma inda suka bambanta.
Wasan dambe wasa ne na manya a kasar Hausa, Kodayake
ba kowanne mutum ne ke iya shiga wasan dambe ba. Tun asali mutanen da aka sani
da aiwatar da wasan su ne mahauta masu sana'ar sayar da nama.
Babu wani lokacin da 'yan dambe suka ƙeɓe don
aiwatar da wasan su, sukan shirya yin wasan a duk lokacin da wani abin farin
ciki ya faru ko ya samu kamar sallar idi, bikin suna, a lokacin gudanar da
wasan dambe kowanne Ɗandambe zai tanadi kayan wasan, kayan da za su bambanta
shi da sauran mutane. Idan za a yi wasan 'yan dambe kan tanadi walki ko buzurwa,
wanda a kan ɗaura bisa gajeren wando, sannan kuma sukan ɗaura 'yan can-canci
(Akayau) a kafa wanda ake buga ƙafa a kasa domin su yi ƙara dan ɗaukar hankalin
abokin wasa. 'Yan dambe kan bar gashin kansu ya yi tsawo waɗansu daga ciki
sukan yi kitso a kansu kuma a shafa masa mai, ƴan dambe kan ɗaura dagumma da
layu da kanbuna, idan za ayi dambe 'yan dambe sukan naɗe hannu guda ɗaya har
zuwa wuyan hannu.
A
takaice akwai alaƙa tsanin wasan kokawa da kuma wasan dambe kamar haka:
- Dukkansu
hanya ce ta samun abun masarufi.
- Dukkansu
wasanni ne na gargajiyar Bahaushe a jiya.
- Dukkansu
tubalai ne na bunƙasa al'adun Hausawa.
- Dukkansu
ana kiɗa da kirari ya yin da ake gudanar da su.
- Dukkansu
hanya ce ta nuna jarunta.
- Dukkansu
na amfani da magunguna na gargajiya
- Duk
ana aiwatar da su a cikin wasu filaye na musamman.
- Duk
ana aiwatar da su a ƙeɓabbun gidajen na musamman a yau.
- Dukansu
wasanni ne na maza.
- Dukkansu
wasanni ne na juriya da jarunta.
kuma
akwai inda dambe da kokawa su ka sha bamban.
- Lokaci.
A nan ana magana ne a kan lokacin da ake
aiwatar da su ya bambanta, domin kokawa ana gudanar da ita duk bayan shekara,
shi kuma wasan dambe ana iya yin shi a kowanne lokaci.
- Masu
aiwatarwa.
Masu aiwatar da kokawa sun sha bamban da waɗanda suke aiwatar
da dambe, manoma ne suke aiwatar da wasan kokawa, shi kuma dambe mahauta ne
masu sana'ar nama suke yin dambe.
- Yanayin
shiga.
'Yan dambe kan tanadi walki ko buzurwa wanda
suke daurawa a saman gajeren wando, sannan sukan bar gashi kansu ya yi tsawo
har su yi kitso, 'yan kokawa kuma ba kamar 'yan dambe ba, ba su yin kitso
sannan ba su nannade hannu kamar 'yan dambe.
4.4
kokawa da tauri, Alakarsu da banbancin su.
Alaka
na nufin samun wasu abubuwa guda biyu ko fiye da haka waɗan da suka yi kama da
juna ta fuska ko dabi'a ko halayya.
Kasancewar
tauri da kokawa wasannin Hausa ne na gargajiya to a tsakanin su dole a samu
alaka da kuma bambanci, a baya an yi bayani a kan kokawa dan haka za a yi
tsokaci kaɗan a kan tauri, kafin ganin inda suka hadu da kuma inda suka
bambanta da wasan kokawa.
Wasan tauri wasa ne wanda asalinsa mafarauta
ne ke aiwatar da shi kuma wasa ne mai haɗarin gaske, domin kuwa zai yi wuyi a
yi wasan lafiya kuma ta tashi lafiya.
Idan za a gudanar da wasan tauri tun kafin
ranar 'yan wasan tauri za su fara tsima kansu.
Idan ranar wasan ta yi 'yan wasan ƙauyuka za
su zo ɗauke da madakan su da karnukansu sannan suna dauke da makamai kamar,
Takobi, Gatari, kwari da baka, kokara (sanda).
'Yan tauri kan yi shiga mai ban tsoro, sukan
sanya hular gashi rigar saki ana kiranta (Binjima) da takalmin ƙirgi da walki,
idan Ɗan tauri ya tube rigarsa za a ga kayan fama kamar su dagumma da layu,
kambuna da kuma layu da wukake da dai sauransu da kuma sake-sakin magunguna da
ya ke rataye da su a jikinsa.
Idan
suka iso gari wato baƙin gari 'yan wasa da makaɗan za su fara kiɗa 'yan tauri
kuma na ɓusa ƙaho tun daga bayan gari, idan sun shigo sai su zarce zuwa gidan
uban baƙi, wato sarkin 'yan tauri na gari, idan gari ya waye sauran 'yan tauri
na garin da sauran gurare sun iso tare da makaɗansu kowannensu a cikin shiri
bayan an kintsa an ci abinci, rana ta fito makaɗan za su fara kiɗa domin
mutanen gari su taru, za a samu filin wasa keɓe inda mutane za su kewaye.
Su
kuma 'yan tauri cikin shirin kayan wasa su na zaune guri daya, makaɗan kuma su
na gefe ɗaya, za a nemo turmin daka a kifa a tsakiyar filin wasa.
Daga nan makaɗan za su shiga kiɗan taken 'yan
taurin daga Ɗan tauri ya ji an kiɗa taken shi zai ɗinga kuwa ya na ihu da karfi
tare da busa kaho, Ɗan tauri zai shigo cikin fili yana kirari wato yana koɗa
kansa makaɗinsa kuma zai dinga ƙambama shi, Ɗan tauri zai hau turmin da aka aje
tsakiyar fili.
Daga nan sauran 'yan tauri za su dinga fitowa
filin wasa su na gaisawa da abokan wasansu, yanayin gaisuwar kuwa ita ce kowanne
zai jawo makaɗin sannan su fuskanci juna kowa yana neman dukan ɗan uwansa, idan
an san Ɗan tauri sosai ko ya shahara ko
ya na ji da kanshi zai dinga lalata wukake da kuma karya ƙarfe.
Alaƙar tauri da Kokawa shi ne.
- Dukkansu
tubalai ne da ke adana al'adar Hausawa.
- Dukkansu
wasanni ne na maza.
- Dukkansu
wasa ne na jinsin maza.
- Dukkansu
suna amfani da magunguna.
- Dukkansu
wasanni ne na nuna jarunta.
- Dukkansu
suna tafiya da kiɗa da kuma kirari
- Dukkansu
wasanni ne da ake yin su a ƙebabben guri.
Bambanci tsakanin kokawa Da wasan tauri za'a
iya duba abubuwa kamar haka.
- Mafarauta
ne asalin wasan tauri, wasan kokawa kuwa asalin shi na manoma ne.
- ‘Yan
tauri na amfani da takobi da gatari da kwari da kokara, su kuwa 'yan
kokawa ba su amfani da kowane irin nau'in makami lokacin da za a gudanar
da wasan.
- ‘Yan
tauri na gudanar da wasan tauri a kowane lokaci, amma wasan kokawa ana
aiwatar da shi ne a duk karshen shekara, amma zamani ya yi tasiri a kan
kokawa, ana gudanar da ita a duk ranar kasuwa a wasu garuruwa misali,
ƙauyukan Malumfashi, ana gudanar da kokawa a ranar kasuwa, kamar Doro,
Karfi da Kuringafa, wani lokaci a marabar Kankara ma ana yi ranar kasuwa.
- Shigar
'yan tauri su kan yi shiga mai ban tsoro, su kansa hular gashi saɓanin
‘yan kokawa.
4.5
Kamanci Kokawar Gargajiya Da ta Turai (Rastilin).
Kokawa da kokawar turai dukkansu wasanni ne na
motsa jiki masu ɗauke da nau'i iri daban-daban dan haka za mu yi tsokaci a kan wasan
kokawar turai (Resilin),
Kafin ganin bambancinsu da kuma kamancin.
Shi ainihin sunan shi ne (wrestling), wasa ne
wanda akeyi domin nishadi kawai, kuma ana shirya shi ne kamar yadda ake shirin
wasan kwaikwayo.
Shi
wasan ana shirya shi domin yan kallo sugani a zahiri kuma irin ɓuge-ɓugen da
ake yi a wasan yan kallo zasu ga kamar gaskiya ne amma a rayuwa ta zahiri an
shirya ne, haka kuma har yanzu idan za a shirya wasan har wanda zai ci wasan an
sani illa kawai ana shirya wasan ne domin kallo da nishadi.
Wannan dalilin ne ya sanya aka canza ma
hukumar da ke gudanar da wasan suna daga, Would Wrestling Federation (WWF),
zuwa would wrestling entertainment (WWE), ma’anar ita ce wasan duniya na
rasilin domin nishadantarwa, (Bashir 2017:52).
Atakaice akwai inda wasan kokawa yake da
alaka da wasan Resilin kamar Haka.
1-Dukkansu
sukan samar da kudin shiga kallo.
2-Dukkansu
akwai Alƙalan wasa.
3-Dukkansu
maza ne manya suke gudanarwa.
4-Dukkansu
ana gudanar da su a wasu ƙebabbu gurare.
Kuma
duk da kamancensu za a samu bambance-bambance a tsakaninsu.
1-‘Yan
kokawa na amfani da layu amma a wasan ba a amfani da laya.
2-wasan
kokawa da an kayar da ɗan wasa a ƙasa shikenan anyi nasara a kansai, amma a
Resilin kuwa abun ba haka ya ke ba domin kuwa idan aka kada mutun a ƙasa sai
alƙalin wasa ya buga ƙasa sau uku indai mutum bai motsa ba to an yi nasara kanshi.
3-‘Yan
kokawa kan yi amfani da walki amma a Resilin ba a amfani da walki.
4-Ana
gudanar da ƙida a wasan kokawa sabanin resilin.
4.6
NAƊEWA
Wannan babin yana bayani a kan taƙaitaccen
tarihin jihar Katsina da kayan kaɗan kokawa da kokawa da dambe alaƙar su da
bambancin su da kokawa da tauri alaƙar su da banbancin su da kokawa da resilin
alaƙar su da bambancin su da naɗewa.
BABI NA BIYAR
5.0
SHIMFIƊA
Wannan babin ya ƙunshi shimfiɗa da bayani a
kan sakamakon bincike da kammalawa sannan kuma Manazarta.
5.1
SAKAMAKON BINCIKE
Sakamakon
wannan bincike shine an gano cewa:
1.
Tuni kokawa ta tashi daga wasa ta koma sana'a.
2.
Asalin kokawa manoma ne ke gudanar da ita.
3.
Kokowa a da wasa ne.
4.
Wasan kokawa ya samu rauni musamman a Nijeriya idan aka kwatanta shi da sauran
takwarorinshi
kamar dambe da makamantansu.
5.
Wasa ne na motsa jiki da hana zaman banza tsakanin al'ummar Hausawa.
5.2 SHAWARWARI
Shawara muhimmiyar aba ce, Hausawa na cewa:
"Mai shawara aikinsa ba ya ɓaci"
tabbas wannan karin magana haka take. Duk da kasancewar mu ɗalibai masu nazarin
harshen Hausa ba za mu rasa shawarwarin da za mu bai wa malamai da 'yan'uwanmu ɗalibai ba.
Shawara ta farko ita ce ina ba hukuma da duk
wasu masu ruwa da tsaki shawara a kan ya kamata a farfaɗo da kokawa a ƙasar
Katsina saboda tana rage zaman banza ga ɗin bin matasa.
Shawara ta biyu ita ce ina ba hukumar wasan
shawara da ta farfaɗo da wasan domin adana Al'ada.
Shawara ta uku ita ce ina ba da shawarar ya
kamata a maida wasan kamar yadda aka saba yin shi saboda hana zaman banza ga
matasa bayan kwashe amfanin gona.
5.3
KAMMALAWA
Wannan kundin binciken mai taken
"KOKAWA
A ƘASAR KATSINA SANA'A CE KO WASA.
An karkasa wannan bincike zuwa babi-babi har
babi biyar domin samun sauki wajen gudanar da aikin binciken.
A babi na daya kamar yadda ya gabata ya
kunshi shimfiɗa, Manufar bincike da Hasashen bincike, farfajiyar bincike da
matsalolin gudanar da bincike da muhimmanci bincike da hanyoyin gudanar da
bincike da kammalawa.
Babi na biyu kuma ya ƙunshi bayani akan
shimfida da bitar ayyukan da suka gabata da hujjar ci gaba da bincike da
nadewa.
Babi na uku ya kunshi tarihin samuwar kokawa
da yadda ake kokawa da kuma ma'anar kokawa da ire-iren kokawa da ma'anar sana'a
da ma'anar wasa da matsayin kokawa a jiya da matsayin kokawa a yau sai nadewa a
ƙarshe.
Babi na hudu kuma ya ƙunshi shimfiɗa da
tarihin kasar Katsina da kayan kiɗan kokawa da kokawa da dambe alaƙar su da
bambancin su da kuma kokawa da tauri alaƙar su da bambancin su da kwatanci
tsakanin kokawa da wasan rasilin na turawa da kuma nadewa.
Babi na biyar shine babi na karshe wanda ya
kunshi shimfida da sakamakon bincike da kammalawa da kuma manazarta.
5.4
NADEWA
A cikin wannan babi an gabatar da bayani a
kan shimfiɗa, sakamakon bincike, kammalawa sannan kuma manazarta.
MANAZARTA
Ado, Y. (1976). Wasannin Hausawa, kundin
digiri na daya A.B.U Zaria University Press.
Alhassan, (1986). Wasannin maza a kasar
Hausa, kundin digiri na daya A.B.U Zaria University Press.
Aliyu da Koko, (1988), Wasannin gargajiya,
kundin digiri na daya Usman danfodio University Sokoto.
Dansango, T. (2007). Hausawa da halayansu,
kundin digiri na daya, jami’ar tarayya Kaduna.
Garba, A. (1998). Wasannin maza, kundin
digiri na daya, Usman dan fodio university Sokoto.
Isah, (1986). Tasirin zamani akan wasanni,
kundin digiri na daya, Bayero University, Kano.
Jafar, S. (1965). Tarihin Hausawa da
al’adunsu, kundin digiri na daya, Jami’ar Usman dan Fodio Sokoto.
Kaka da Wasu, (1987). Tasirin zamani akan
wasannin maza, mukala, bayero University, Kano
Kamus, (2006). Bayero University Press.
Madauci da wasu, (2001). Al’adun Hausawa,
kundin digiri na daya A.B.U Zaria University Press.
Mustapha, (1998). Wasan Kalankuwar zamani a
Katsina, Kundin digiri na daya, Usman Dan Fodio University Sokoto.
Nababa, (2000). Wasan takkan a kasar Katsina,
kundin digiri na daya, A.B.U Zaria University Press.
Rambo, (2007). Nazari akan al’adun Hausawa
dana dakarkari, landin digiri na biyu, Bayero University, Kano
Sama’ila, (1998). Wakoki da wasannin yara,
kundin digiri na daya Usman Dan Fodio University, Sokoto.
Yahaya, (1971). Ma’anar Hausa kundin digiri
na daya Ibadan University Press.
Yakasai, (1980). Wasannin Marafa, Kundin
digiri na daya, Bayero University, Kano.
Yakubu, (1992). Kokawar Hausawa, kundin digiri
na daya A.B.U Zaria University Press.
Yalwa, (1977). Wasannin yara, kundin digiri
na Bayero University, Kano.
Yusuf, (1986). Wasannin Hausawa a kasar
Katsina, Kundin digiri na daya Usman Danfodio University, Sokoto.
[i] The Anthropology of sports
[ii]
Encyclopedia.
[iii]
Tattaunawa da Tukur a Nassarawa 15-2-2020,5:32pm mai shekaru 37.
[iv] Furen
ganyen taba wanda mata suke gogawa a baki.
[v]
Google.
[vi]
Google Translate.
[vii]
Tattaunawa da malan mamuda Dandume 17-5-2020, 12:17am mai shekaru 42.
[viii]
Google.
[ix] Wikipedia
[x] Irin yadda ya gabata a lamba ta
daya.
[xi] Y.b the transformation of Katsina
state people (1975:64/67)
[xii] Irin yadda yazo a lamba ta uku.
[xiii] Irin yadda ya zo a lamba ta uku
shima.
[xiv] Kamar yadda ya zo a lamba ta uku.
[xv] Kamar yadda ya zo a lamba ta uku.
[xvi] Bashir lawal Muhammad.Daidaitacciyar
Hausa da katsinanci (1986).
[xvii] Rabi'u m zarrruk da wasu, Sabuwar
hanyar nazarin Hausa,(1987).
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