DNL 2008,


Departmental Seminar Series 2008,


Department of Nigerian Languages,


Usmanu Danfodiyo University,




  1. M. B. 2346, Sokoto, Nigeria.



 


 


Daga,


Ibrahim Abdullahi Sarkin Sudan (Ph.D)


Sashen Koyar da Harsunan Nijeriya,


Jami’ar Usmanu ‘Danfodiyo, Sakkwato.


e-mail: ibrasskg@gmail.com


Tel: 0803 6153 050


 

 

1.0       GABATARWA


A rayuwa ta zahiri, son abu na sa a yawaita mu’amala da shi. K’iyayya kuma na iya sa rabuwa da abu kai tsaye. Misali, son da Fulani ke yi wa shanu dole kan sa a rabu. Haka kuma rashin k’aunar da ke takanin ’yan Adam da maciji kan sa nan-da-nan k’ok’arin kisa ya biyo baya da zarar an had’u. Mak’asudin wannan muk’ala shi ne duban irin tasirin da ke ga d’an akuya ga Bamaguje musamman a lamurran da suka shafi matakan rayuwarsu na aure da haihuwa da mutuwa. Ganin cewa kusan duk shagalin da Bamaguje zai aiwatar sai rayukan ’yan awaki sun salwanta, shin k’auna ce ko k’iyayya ke takanin su?

 


  • WANE NE BAMAGUJE




Bamaguje a tak’aice kuma a idon Bahaushe (Musulmi) wanda shi ya ba shi sunan yana nufin: Bahaushen asali ta gefen uwa da uba, wanda ba Musulmi ba, mai bin addini da al’adun gargajiya na Hausawa musamman wad’anda suka sa’ba wa addinin Musulunci. Kalma Bamaguje kalma ce da ke nuna jinsin namiji na kalmar Maguzawa. Mace kuma a kira ta Bamagujiya ko Bamaguza.

 


  • MENE NE ‘DAN AKUYA




A K’amusun Hausa na Jami’ar Bayero, Kano an bayar da ma’anar akuya da:

 

“‘Daya daga cikin dabbobin gida mai k’aho da gajeriyar

jela, d’age a tankware, ana kuma cin namanta, ana shan

 nononta.”

 

 ‘Dan akuya shi ne jinsin namiji na dabbar da ake kira akuya kamar yadda ma’anar da ta gabata ta bayyana. Wasu sun fi sanin d’an akuya da suna Bunsuru. Wannan ne ma ya sa a K’amusun har wa yau aka bayar da ma’ana kalmar Bunsuru ta hanyar kallon wasu siffofi ko d’ali’u nasa da cewa:

“‘Dan akuya wanda ya rik’a yana wari kuma ba a dandak’e

  shi ba yana bin mata yana bututu.” 

 

4.0       WAIWAYEN MU’AMALAR BAMAGUJE DA ‘DAN AKUYA A MATAKAN RAYUWA


 

4.1       AURE


Kusan a ce babu wani mataki na hidimar k’ulla auren Maguzawa ko gudanar da bukin auren da ba a kawo d’an akuya  a ciki. Misali:

-     Lokacin da saurayi ya ga budurwa yana so, d’an akuya  zai kama ya sayar don ya yi mata kari in tana rawa ko toshi idan ya je zance.

-     Idan bukin dangin budurwa ya taso, d’an akuya saurayi kan bayar a matsayin gudunmuwa.

-     Idan saurayi ya kai gayya gonar iyayen budurwar da yake so ubanta yakan ba masu gayyar d’an akuya a matsayin tukuici.

-     Idan budurwa ta gayyaci wanzami ya yi mata shasshawa, d’an akuya  saurayinta zai ba wanzami a matsayin sallama.

-     Idan za a yi wa budurwa baiko, d’an akuya  iyeyenta za su yanka don su tari bak’in.

-     Idan amarya na zaman lalle, duk matar da ta d’auki amarya sai ta yanka wa ‘yanmatan amarya d’an akuya.

-     Idan za a d’aura auren Maguzawa, sai iyayen miji sun zo da ’yan awaki na tsafi ko dukiyar aure ko namaraici ko rik’on gida da sauran su (gwargwadon tanadin da al’ada ta yi).

-     Bayan d’aurin auren Maguzawa, akan tafi wurin tsafin da ake bauta don neman amincewa. A nan ma d’an akuya ake yanka wa tsafin ya sha jini.

-     Idan za a yi al’adar Kai bante ga amarya, wasu d’an akuya ake tsafin da shi.

-     Idan za a kai garar amarya daga gidan iyayenta wasu Maguzawan sukan yanka ak’alla ’yan awaki ashirin (20) a soye wa amarya da ango su ta cin abin su.

-     Bayan an k’are buki, idan za a salami ’yanmatan amarya, d’an akuya ake yanka musu.

-     A lokacin da mace ke zaman aure, hatsin da ta noma ’yan waki take saye ta yi sabgar dangi.

 

4.2     HAIHUWA


-     Idan mace ta haihu akan yanka mata d’an akuya  wai don ta mayar da jinin da ta rasa.

-     Idan aka zo ranar shan k’auri, wasu d’an akuya  suke yankawa.

-     A wurin bukin suna wasu Maguzawan kakan jinjiri ’yan awaki yake yankwa.

-     Idan mace ta k’are jego ta tafi ganin gida wurin iyayenta a lokacin da za ta dawo gidan

miji akan yi mata gara har da d’an akuya.

-     A lokacin da aka yi wa jinjiri tsagar gado, wasu sukan sallami wanzanim da d’an akuya.

-     A ranar fiton d’an shayi, ’yan awaki ake yankawa wurin bukin, a kuma sallami  wanzami da makad’a da ’yan waki.

https://www.amsoshi.com/2017/11/04/place-climate-hausa-tradi-medical-tradition/

4.3      MUTUWA


-     Ana birne gawar mamaci, za a yi al’adar biye gawa, d’an akuya ake yankawa a saman kushewar.

-     Idan za a zo gaisuwar mamaci da d’an akuya ake zuwa, ko dai a yanka a kan kushewar ko kuma a ajiye a yi sauran shagulgulan da su.

-     Ana kiran bukin kwana arba’in da mutuwar Bamaguje bukin ’yan awaki saboda akan yanka fiye da awaki d’ari.

-     Idan za a sallami makad’in dundufa da ya kwana yana rafsar ganga a wannan bukin d’an akuya akan ba shi.

-     Wajen bukin fita takabar matan mamaci dole ne sai matan mamacin sun tanadi ’yan wakin da za su sake a fage maza su yi wasoso.

-     A bukin cika shekara na mutuwar Bamaguje ba a cin tsafaffen tuwon noma ba tare da an kawo gasasshen d’an akuya ba.

 

5.0     KAMMALAWA


Ganin yadda dangantakar Bamaguje da d’an akuya ta zama kamar ta tsoka ta jini, wane dalili za a ce ya kawo haka?

-     ‘Dan akuya k’aramar dabba ce. A al’adance ya fi dad’i da rashin sauri guna.

-     Abu ne mai sauk’i a ce a nemo d’an akuya kasancewar sa dabbar gida ba kamar biri ko kura ko gada ba.

-     Kowane gida ana iya kiwon d’an akuya saboda sauk’in  lamari. Ba sai an turke ba.

-     Yanayin muhalin Maguawa ya tanadi irin abincin da ’yan awaki ke so da kuma yanayin da ya dace da rayuwarsu.

-     Karkata ga d’an akuya (bunsuru) ba akuya ba bai rasa nasaba da fifikon jinsin namiji a kan mace a al’adance.

 

Wad’annan dalilai su suka sa a iya cewa, yanka d’an akuya  ga Bamaguje ba k’iyayya ba ce sai don sauk’in biyan bukata kawai. Wani abin jawo hankali dangane da amfani da d’an akuya wurin bukukuwa da tsafe-tsafe na gargajiya musamman a nahiyar Afrika abu ne da ya zama ruwan dare. Wannan ya sa na d’auki alwashin zurfafa bincike domin tabbatar da haka. Hausawa na cewa, “ruwa na k’asa sai ga wanda bai tona ba.

6.0          MANAZARTA


Abdullahi I. S. S. (2008) “Jiya Ba Yau Ba: Waiwaye A Kan Al’adun Matakan Rayuwar Maguzawa

Na Aure da Haihuwa da Mutuwa” Kundin Digiri na uku (PhD) Jami’ar Usmanu

‘Danfodiyo, Sakkwato.

 

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Adamu, M.  (1976), “The Spread of Hausa Culture in West Africa 1700 – 1900” Savanna No 5 Vol.

1, A  Journal of the Environmental and Social Sciences.  Published at  Ahmadu Bello

University, Zaria.

 

Adamu,  M.  (1980) “The Hausa and The Other People f Northern Nigeria, 1200-1600 A. D.” Chapter 11 in UNESCO’s History of Africa, Vol. IV.

 

Akodu, A. (2001), Arts and Crafts of the Maguzawa and some Educational Implications. Gaskiya Corporation Limited. Zariya – Nigeria.

 

Alhassan, H. da Sauransu (1982), Zaman  Hausawa (Babu Mad’aba’a).

 

Bunza, A. M. (2006) Gadon Fed’e Al’ada  Tiwal Nig. Ltd Lagos.

 

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University Press Zaria.

 

Elias, T. O. (1957) “Hausa Marriage” In Nigeria , A Quarterly Magazine  of General  Interest No 53 published by the  Federal Government of Nigeria, Exhibition Centre, Marina, Lagos.

 

Ferguson, J. (1970) The Yorubas of Nigeria. The Open University Press, London.

 

Fletcher, D. C. (1929) “The Kai-na-Fara.” Extract from Re-assessment  Report on ’Yand’aka District, Katsina Emirate, Zaria Province. M. P. No K. 8833 National Archives and Monuments, Kaduna.

 

Furniss, G. (1999), Poetry, Prose and Popular Culture in Hausa, Edinburgh University Press, London.

 

Gennep, A. V. (1960) The Rites of Passage The University of Chicago Press, USA.

 

Greenberg,  J. (1946) The Influence of Islam on a Sudanese Religion: Monographs of the American Ethnological Society. J. J. Augustin Publisher, New York.

 

Gwarjo, Y. T. da  wasu  (2005)  Aure a Jihar Katsina Hukumar BincikenTarihi Da Kyautata Al’adu ta Jihar Katsina,

 

Ibrahim, M.S. (1985), Auren Hausawa: Gargajiya Da Musulunci, Cyclostyled Edition – Hausa Publications Centre – Zaria.

 

Ibrahim, M.S. (1982), “Dangantakar Al’adu da Addini: Tasirin Musulunci Kan Rayuwar Hausawa”, Kundin Digiri na Biyu (M.A. Hausa), Jami’ar Bayero, Kano.

 

Kado, A.A. (1987), “Kainafara Arnan Birchi”, Kundin Digiri na farko (B.A. Hausa), Jami’ar Sakkwato.

 

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Lawal, A.T. (1986), “Al’adun Hausawa Jiya da Yau”, Kundin Digirin farko (B.A. Hausa) Jami’ar Sakkwato.

 

Madauci  I. da  wasu (1968) Hausa  customs Northern Nigerian Publishing Company, Zaria.

 

Mainasara, S. (2001), “Bautar Magiro A K’asar Zamfara”, Kundin Digiri na farko (B.A. Hausa), Jami’ar Usmanu Danfodiyo, Sakkwato.

 

Mairukubta, H. (1999) “Jego da Reno a K’asar Hausa: Tsokaci Kan Hausawan Kabi” Kundin digiri na  biyu (M. A.  Hausa),  Jami’ar Usmanu ‘Danfodiyo, Sakkwato.

 

Malumfashi, A. A. (1987) “Hausa Language Speech  Usage Norms: A Case Study of Maguzawa Society in Malumfashi Area” (B. A. Hausa Project), Bayero University, Kano.

 

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Mashi, B.U. (2001), “Maguzanci Da Zamananci: Nazari A Kan Al’adun Maguzawan Bula A Gundumar Mashi”, Kundin Digiri na farko (B.A. Hausa), Jami’ar Usmanu Danfodiyo, Sakkwato.

 

Nyamwaya, D. and Parkin, D. (1987) Transformation of African Marriage. Manchester University

Press, United Kingdom.

 

Ottenberg, P. and Simon (Ed.) (1960), Cultures and Ethics of Africa, H. Wolff Book Mfg.Co., Inc. U.S.A.

 

Safana, Y.B. (2001), “Maguzawan Lezumawa (Babban Kada) Gundumar Safana”, Kundin Digiri na farko (B.A. Hausa), Jami’ar Usmanu Danfodiyo, Sakkwato.

 

Sallau, B. A. S. (2000) “Wanzanci: Matsayinsa na Al’ada da Sana’a a K’asar Hausa.” Kundin digiri na biyu (M.A. Hausa) Jami’ar Bayero, Kano.

 

Saulawa, I.A. (1986), “Yanayi da Tsarin Al’adun Aure A K’asar Katsina”. Kundin Digirin farko (B.A. Hausa), Jami’ar Sakkwato.

 

Sufi, A. H. (2001) “Hanyar Kiran Maguzawa Zuwa Ga Addinin Musulunci.” Mak’alar  da aka gabatar  a  taron Kwamitin Yad’a Addinin Musulunci na Jihar  Kano.

 

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