Citation: Bunguɗu, U.H. (2021). Bara da wasu waƙoƙin bara a ƙasar Hausa. Ahmadu Bello University Press Limited.
Domin samun cikakken littafi, a tuntuɓi:
Dr. Haruna Umar Bunguɗu
(Sarkin Gobir Na Bunguɗu)
Email: harunaumarbungudu@gmail.com
Phone: 08065429369
4.1 Waƙoƙin Bara
A Ƙasar Hausa
A wannan babin an kalli waƙoƙin bara ne musamman waɗanda mabarata ke amfani da su wajen bara. An yi bayaninsu filla–filla dangane da ma’anar waƙa da kuma waƙar bara da yadda waƙoƙin bara suka samu a ƙasar Hausa har suka bunƙasa. Haka ma babin ya dubi ire-iren waƙoƙin bara da dalilan yin waƙoƙin a wajen bara da tasirin waƙoƙin bara a kan waɗanda ake yi wa baran[1].
4.1.1 Ma’anar
Waƙa
Kasancewar waƙar bara a matsayin waƙa tare da sauran waƙoƙin Hausa da ma dangoginsu waɗanda ba na Hausar ba, zai fi kyau a share fagen wannan zance da bayanan da masana suka yi a kan waƙa sannan daga baya a kawo tsurar bayanin a kan waƙar baran.
Masana da manazarta sun yi ƙoƙarin ba da ma’anar abinda ake kira waƙa. An dubi ma’anonin da suka bayar sannan daga baya aka fito da abinda ake ganin malaman sun haɗu ne a kansa.
Yahaya (1988) ya bayar da ma’anar
yana cewa:
“Waƙa magana ce ta fasaha a cure wuri ɗaya a cikin tsari na musamman” Yahaya (1988:43-46).
Abin da aka faɗa game da ma’anar waƙa a bayanin da ya gabata ya nuna ita waƙa magana ce mai ƙunsa ma’ana mai yawa a cikin ‘yan kalmomi kaɗan amma a cikin wani tsari na musamman ba kamar zuben labari ba. Wato ke nan wannan ma’ana ta fitar da karin magana da zama waƙa, domin ko da ya ƙunsa ma’ana mai yawa a cikin kalmomi ƙalilan, to ba a bisa wani tsari na musamman aka ɗora shi ba.
Yahya
(1994) cewa ya yi:
“Magana ce da ake shisshirya kalmominta cikin azanci, ta yadda wajen furta su ana iya amfani da kayan kiɗa.”.(Yahya 1994)
Ita ma wannan ma’ana ta nuna waƙa tana da wani tsari wanda zuben labari ba ya da shi. A lura malamin ya kawo awo da reruwa ga kalmomin da aka zaɓo da niyyar tsara waƙa da su. Wato idan babu awo kuma babu reruwa, to ko da an zaɓo kalmomi an ƙunsa ma’ana mai yawa a ciki ba zai sa maganar ta zama waƙa ba.
Ga kuma wata ma’ana da Ɗangambo (2007) ya ba waƙa yana cewa:
“Muna iya cewa, waƙa wani saƙo ne da aka gina shi kan tsararriyar ƙa’ida ta baiti, ɗango, rerawa, kari (bahari), amsa-amo (ƙafiya), da sauran ƙa’idojin da suka shafi daidaita kalmomi, zaɓensu da amfani da su cikin sigogin da ba lalle ne haka suke a maganar baka ba”[2].
A nan iya fahimtar waƙa da cewa magana ce wadda ta saɓa wa zance yau da kullum da aka saba da shi. Ana tsara ta bisa wasu ƙa’idoji da tsari wanda ya ƙunshi kari da amsa-amo, kuma dole kalmomin da za a yi amfani da su wajen tsara waƙa su kasance an zaɓo su ne tare da daidaitarsu da wajen da za a yi amfani da su.
A wani aikin kuma Gusau cewa ya
yi:
“A taƙaice waƙar baka wani zance ne shiryayye cikin hikima da azanci da yake zuwa gaɓa-gaɓa bisa ƙa’idojin shiryawa da daidaitawa a rere cikin sautin murya da amsa-amon kari da amshi da kiɗa”[3]
Bayanin da ke sama ya nuna da waƙar baka da rubutatta kusan
ma’anarsu ɗaya, bambanci kawai shi ne ta
baka ana haɗa ta da wasu abubuwa da
rubutatta ba ta da su, kamar kiɗa da amshi (kodayake yanzu wasu
rubutattu suna da amshi). Ta fuskar amsa-amo kuwa bambanci kawai shi ne ta baka
amsa-amon karin sauti take da shi, ita kuwa rubutatta na gaɓar sauti take da shi.
[1] Kamar yadda aka ambata a babin da ya gabata.
[2] A duba a Ɗangambo 2007:5
[3] An samo a cikin littafin Gusau 2008:188.
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