Ra’in Lalatattun Lamura A Finafinan Hausa: Nazari Daga Fim Ɗin Kare Jini Biri Jini

Nazarin ra’i a mizanin ayyukan adabi na Hausa abu ne da bai daɗe da bayyana ba. Wasu masana suna ganin wasu nau’o’ukan ra’in kamar ba su da muhalli a nazarin ayyukan adabi na Hausa. Wannan  ne ya sa aka yi ƙoƙarin ƙalailaice ra’in lalatattun lamura (Quee Theory) da sigoginsa a wasu fina-finan Hausa. A wannan aiki an diba siffofi da sigogi da yanayi yadda ra’in yake wanzuwa a cikin ayyukan adabi, musamman finafinan Hausa. An bi hanyoyi da yawa wajen tattara bayanan da aka yi amfani da su wajen wannan aiki, musamman zabo fina-finan da suke da ruwa da tsaki da wannan aiki. Binciken ya tabbatar da yiwuwar nazarin fina-finan Hausa ta hanyar amfani da ra’in lalatattun Lamura. Haka kuma binciken ya gano sigogin ra’in lalatattun lamura da yadda ake samun su a fina-finan Hausa. A ƙarshe binciken ya gano cewa irin waɗannan fina-finai suna da matuƙar tasiri akan abubuwan da suka shafi tarbiyar al’umma. Sannan kuma an ɗora wannan aiki ne bisa ra’in lalatattun Lamurra. (Quee theory).

Ra’in Lalatattun Lamura A Finafinan Hausa: Nazari Daga Fim Ɗin Kare Jini Biri Jini

DAGA
ABDURRAHMAN ALIYU
08036954354
ksarauta@gmail.com

1.0 Gabatarwa

      Wannan bincike an gabatar da shi ta hanyar yin nazarin ra’in lallatattun lamura a fim ɗin Kare Jini Biri Jini, da kuma irin haɓakar da ya samu da ci gaba ta hanyar gudanar wa da gabatarwa a fina-finan Hausa. Irin hikimomin da ake samu cikin fina-finan Hausa a yayin ƙoƙarin isar da saƙo ga masu kallo sune suka ƙara fito da nazarin ra’in lalatattun lamurra fili.

Sanin kowa ne cewa, finafinan Hausa reshe ne na adabi kuma fasaha ce mai bayyana yanayi da tsarin rayuwar al’umma. Ta hanyar fina-finan Hausa za a iya ganin hoton rayuwar wata al’ummar da ta gabata, haka kuma za a iya fahimtar tsarin rayuwar waɗannan mutane da ɗabi’unsu da tattalin arziki da zamantakewarsu. Za a iya ganin hoton abin da ke faruwa a cikin al’umma, har ma wani lokaci a iya kirdaden abin da zai iya faruwa a cikin al’umma. Finafinan Hausa hanya ce ta bayyana tunanin mai shirya fim ɗin, ko marubuci, ko kuma irin falsafarsa game da rayuwa. (Malumfashi, 2002).

Duk da irin kallon da ake wa wannan fannin na lalatattun lamurra na rashin samun tagomashi a cikin ayyukan adabin Hausa, sakamakon wasu tadodi da al’adu na al’ummar hausawa da suka yi wa fannin shinge, amma a zahirin binciken da aka yi a yanzu kusan kashi 69% na ayyukan adabi da suka shafi fina-finan Hausa  suna ɗauke da wannan nau’i a yanzu haka, kuma duk aikin da bai tafi da wannan nau’i ba kusan ana kallonsa lami.

Wannan aiki zai fito mana da wannan ra’in fili domin fitar da aya daga tsakuwa.

1.1 Wanzuwar Ra’i a Duniyar Adabi

Masana sun yi kai-koma dangane da samuwar hanyar nazarin adabi musamman daga larabawa da Turawa da Hausawa

Dangambo (2008:6) ya bayyana cewa mazahabobi na tarke sun fara kunno kai tun wajen ƙarni na 16 zuwa 17 a ƙasashen Turai, wanda hakan ya yi tasiri ƙwarai wajen ginuwar ayyukan adabi masu inganci. Su kuwa Larabawa sun fara bincike kan ayyukan adabi da rayuwar ɗan Adam tun zaman farko na Jahiliyya. Sun mayar da hankali kan nazarin ayyukan gargajiya da suka danganci maganganun azanci da waƙoƙin baka da labaru da al’adu da sauransu. An samu bunƙasar nazarin musamman a daulolin Umawiyya da Abbasiyawa.

Barry (2002:11) ya ce, “Turawan da suka fara share fage nazarin ayyukan adabi, sun yi rubuce-rubuce da dama inda aka samu ayyukan Plato (427-347 BC) da Aristotle (384-323 BC). Dagan an aka ci gaba da bayyana ra’ayoyi dangane da tarken adabi, masana irin su Horece (65-8 BC) da Sidney (1554-86) da Barcon (1561-1626) da Wordsworth (1770-1850) da Coleridge (1772-1834) da Sauransu da dama, duk sun bayyana hanyoyin nazarin adabi dangane da tunane-tunanensu don nazarin matani”.

Daga ƙarshen ƙarni na 19 aka samu gwagwarmayar siyasa da tattalin arziƙin abin da ya haifar da samuwar marubuta adabi irinsu Kalmarɗ da I.A Richard da sauransu. A shekara 1920 nazarin ya shiga jami’o’i da cibiyoyin ilimi. A wannan lokaci I.A Richard ya rubuta littafi mai suna “Principle of Literary Critcism (1924). Daga wannan ƙoƙari ne aka samu ƙungiyar “New criticism” (1945-1950) wato sabbin matarka, da suka fara amfani da nazarin Ƙwaƙƙwafi (Close reading) wannan ya sa ake wa wannan ƙungiyar kallon ta farkon wajen tarken adabin.

Gusau, (2008:30-33) Ya bayyana malaman da suka fara nazarin adabin Hausa zuwa rukunoni daban-daban, wato rukunin Turawa irin su D.W Arnolt da Neil Skinner da M Hiskett da Paul Newman da Grahm Furniss da sauransu ya kuma rarraba ‘yan ƙasa zuwa rukunoni biyar dangane da lokutansu, sannan ya rarraba masana ta fuskar ɓangarorin nazarin Hausa wato adabi da al’ada da kuma harshe. A ƙarshe ya ambaci makarantun nazari na farko da lokuttan da aka buɗe su da malamansu na farko da marubuta masu sha’awar nazarin Hausa.

Ɗangambo (2008:5-6) ya bayyana cewa tun kafin Turawa su miƙa mulki, nazarin Hausa ya kankama cikin Turanci, kuma tsofaffin ‘yan mulkin mallaka su ne malaman farko da ke koyar da dabarun nazarin Hausa waɗannan manazarta su ne suka je suka yi sansani a wata makaranta da ke ƙarƙashin Jami’ar Landon (SOAS), wasu suka tafi Oɗford wasu kuma Amurka da Jamus da sauransu. To daga can ne fa suka yi ta horar da malaman da ke dawowa Nijeriya su koyar da harsunan ƙasar, cikin har da Hausa.

Don haka, aka samar da manazarta adabin Hausa da tsarin nazarin ra’o’in tarke na duniya. Sun tasirantu da adabin Turawa wajen nazarin, wannan ya sa adabin Hausa ya cuɗanya da abubuwa da dama. da farko akwai adabin gargajiya kafin Hausawa su cuɗanya da baƙi, sannan akwai adabin Hausa wanda ya tasirantu da zuwan Larabawa, wanda yake ɗauke da tarsashin addinin Musulunci, ga kuma tasirin adabin Turawa

2.0 Ra’in Lalatattun Lamura (Queer Theory)

Ra’in Lalatattun Lamura ya haɗa abubuwa mabambanta a wuri guda. Da farko, akwai masu neman maza (homoseɗual) sannan akwai ‘yan maɗigo (lesbianisms) da kuma  sauran abubuwa irin su batsa da karuwanci da tsafi da bore da sauran al’amura. Wannan ra’i ya tsiru ne daga ra’in matantaka (feminisms) wato masu rajin kare ‘yancin mata. Bayan boren Stonewall a Newyork (1969) inda aka samu haɗuwar mata ‘yan maɗigo da maza ‘yan luwaɗi a wannan lokacin wani ɓangare na masu neman ‘yancin mata suka haɗu da maza ‘yan luwaɗi (Plain Da Sellers, 2007:183) domin tabba tar da wannan tunani.

Wasu masana kuma irin su Ado (2017) sun bayyana cewa wannan ra’i ya tsiru ne daga ra’in Fanɗarewar daga Keɓaɓɓun Al’adun Al’umma (Deɓine Theory) in da ya bayyana cewa wani bature mai suna Geoffry Leach ne ya fara batun ra’in Fanɗarewa a wajen nazarin harshe da adabi  a shekarar 1969.

Wannan rai’i bai samu zama da gindin sa ba sai a 1990 bayan wata mujalla mai suna “A Jornal of Feminist cultural studies” ta fitar da rahoton taron da aka yi Jami’ar Calfornia mai taken “Special  Issue of  Differences. Bayan fitar wannan rahoton a watan Fabarairu na 1990 sai aka samu rubuce-rubuce na samuwar wannan ra’i daga Lauren Berlant Gloria Anzaldua da Eɓe Kosofsky Sedgwick da kuma Judith Butler. Waɗannan su ne waɗanda suka ƙirƙiri wannan mazahabar a matsayin hanyar nazarin wani matanin adabi. A taƙaice dai an ƙirƙire ta ne a 1990.

Tun bayan taron Jami’ar Calfonia wannan ra’i ya ci gaba da watsuwa an samu marubuta irin su, Annamarie Jagose wanda ya rubuta littafin Queer theory: An Introduction in (1997) bayan shi kuma sai Janik Bastien- Charlebois wanda ya ruba ta wani littafi mai suna Realities of the Interseɗ eɗperience. Daga  nan marubuta irin su  Mathew Lewis da Lorda Byron da Walf Whitman da Katherine Mansfield da sauransu da dama suka yi rubuce-rubuce kan wannan ra’i.

A yankin Afirka wannan ra’i ya samu bunƙasuwa ta hannun ‘Yan Afirka da suka je ƙasashen Turai suka koyo waɗansu munanan ɗabi’u. Marubuta irin su Maddy mai littafin No Past, No, Present No Future (1973) da littafin Our Sister Killjoy (1977) na Aidoo da Frantz Fanon mai littafin Black Skin, White Mask (1952) da Wale Soyinka wanda ya rubuta Interpreter (1965) da Dillibe Onyeama wanda ya rubuta littafin Seɗ is a Nigger’s Game (1976) da sauran su da dama duk sun samo ɓirɓishin wannan tunani tun kafin ra’in ya zauna da gindinsa.

A ƙasar Hausa Marubuta da dama sun yi rubuce-rubuce kan irin wannan ra’Iimisali Littafin ‘Yartsana na Ibrahim Sheme da Littafin Kyan Ɗan Maciji na Bilkisu Ahmad Funtua da littafin Butulu na Auwal Anwar da Littafin Tashin Hankali na Rahma Abdulmajid da sauransu da dama. Wannan ra’i na da manufofi da dama da suka haɗa da:

* Bayyanar da kalaman tayar da sha’awa

* Kare haƙƙin tsirarru

* Yin fito na fito da hukumomi

* Bayyanar da sha’awar jinsi

* Ƙarfafa mabiya yin alfahari da aƙidunsu

* Bayyana manufofinsu fili

* Bijirewa tanade-tanaden addinai

* Barin tsarin al’ada da zamantakewar al’umma

*Neman ‘yancin aiwatar da alfasha da gurɓatattun al’amurra da sauran su.

2.1  Dangantakar Ra’in Da Wasu Fina-finan Hausa

A fagen adabi babu maganar adabi mai kyau ko marasa kyau, sai dai a yi duba kan abin da al’umma ke kallon nau’in adabin, domin shi aikin adabi abu ne da ke kallon yadda al’umma suke gudanar da rayuwarsu, saboda haka duk yadda ya zo wajibi ne a karɓe shi, sai dai a  fagen nazari ne kawai aka iya rarrabewa, tsakanin ɗanɗanon wannan da wannan.

            Irin alaƙar da adabi ya ke da shi da al’ada shi ya sa wasu ke yiwa wasu ayyukan adabi kallon lallatattun ko kuma fanɗarraru, amma a zahiri ba lallatattun ba ne ba kuma fanɗararrun ba ne, domin in aka yi duba kan manufofi na ra’in lalatattun lamura ba wai ya ta fi ba ne kai tsaye kan yadda za a riƙa aiwatar da ɓanna a cikin al’umma.

Malumfashi (2013) ya rawaito cewa, “daga binciken da na yi kan wanna fanni sai na fahimci cewa yawancin irin wannan adabi, na batsa ne ko na sata ko na karuwanci ko na daudanci ko na bore ko na tashin hankali, ana ɗaukar sa a matsayin karkataccen adabi, shi ya sa nakan tambayi kaina, Wa ko Me ya karkatar da shi, amsar da nakan ba kaina ita ce ba wanda ya karkatar da irin wannan adabi face al’umma da ya samu kansa a ciki, domin ita ce ta samar da yabanyar da adabin ya rayu cikinta, ba wannan ba ma ai muna sane da cewa ita kan ta al’ummar ai kala biyu ce, ko dai wadda ke tafiya da rayuwar masu danniya ko kuma wadda ke janye da karikitan waɗanda ake dannewa. A cikin wannan zubin rayuwa guda biyu ake samun adabawa da ke riƙe da kowane hannun riga guda.”

Shi ma Ado (2017) ya bayyana cewa fanɗarewa iri biyu ce akwai mai amfani akwai kuma marasa amfani, ya danganta da yadda marubuci ko kuma al’umma suka kalleta.

Za mu kalli wasu daga cikin manufofin wannan ra’i waɗanda suka yi daidai da binciken da ake gudanarwa kan fina-finan Hausa domin mu nazarce su muga yadda suka yi alaƙa da wannan aiki da kuma in da suka shafe shi.

2.2 Nazarin Ra’in Lalatattun Lamura a Fim Ɗin Kare Jini Biri Jini

Nazarin ra’i a cikin kowane irin aikin adabi yanayi na nuna tsarin labari wanda ya kan jero manufofi ko kuma siga ta yadda aka gudanar da adabin.

 A cikin fina-finan Hausa akwai masu wannan yanayi, na lallatattun lamurra wanda suka ƙunshi sata ko fashi ko madigo ko luwadi da sauran wasu abubuwa makamanta waɗannan.

 An dai yi  nazari fim mai suna Kare Jini Biri Jini  a wannan maƙala domin fito da misalin yadda wannan ra’i yake wanzuwa a cikin finafinan Hausa da kuma irin yadda yake samun gindin zama a adabin Hausa.

Fim ɗin Kare Jini Biri Jini  na KamfaninGirma Film Production yana da kashi na ɗaya da na biyu. A kashi na farko akwai fitowa fitowa har guda talatin da ɗaya. A kashi na biyu kuma an sami fitowa fitowa har guda talatin, an sami jimillar fitowa har sittin da ɗaya minti ɗari da huɗu, (sa’a ɗaya da minti arba’in da huɗu) a takaice ga yadda labarin yake.

            An gina labarin ne a kan wani ƙauye ne guda ɗaya wanda ya rabu zuwa gida biyu wato shiyyar gabas ta yamma, kuma matasan shiyoyin biyu ko alama basa jituwa da juna. Akwai matasa guda biyu da suka shahara a kowane ɓangare  a shiyyar yamma Goje shi ne babban ɗan dabar garin kuma ɗan mai garin ne a ɓangaren gabas kuwa Mai Arna shi ne jagoran yan dabar yankin.

            A gefe guda kuma ƙanin Mai arna yana  soyayya da wata yarinya da ke shiyyar gabas, mai suna Rabi wadda Goje ya yi alƙawarin ba ami aurenta sai shi. Ita kuma yarinyar sam bata ƙaunar sa. Wannan soyayyar ta haddasa rigima mai tsanani a tsakanin shiyyar Gabas  da ta yamma wadda ta sa ranar da za a ɗaura wa yarinyar sai Goje ya zo wajen ɗaurin auren ya tarwatsa wajen ya shiga har gidan                                                                                                                                                                                                                                                                                                                                              uwayen amarayar ya hana a tafi da amaryar kowa ya watse daga ƙarshe aka je aka faɗawa uban angon shi kuma ya sanya aka tado ma shi Mai Rrna wanda ake tunanin ya mutu ya tura shi ya je ya ɗauko mashi amaryar da ango.

Mai Arna ya zo shiyyar yamma ya yi gumurzu da Goje har ya kashe shi daga ƙarshe shi kuma jami’an ‘yansanda suka tafi da shi.

2.3 Dacewar Ra’in da Fim Ɗin

Wannnan fim ɗin ya fito da manufofin ra’in lallatattun lamurra ta sigar bore da tayar da hankali, haka kuma wasu daga cikin manufofin wannan ra’i sun yi matuƙar dacewa da wannan fim ɗin waɗannan manufofin da suka dace da fim ɗin sun haɗa da:

* Yin fito na fito da hukumomi

* Bayyana manufofinsu fili

* Bijirewa tanade-tanaden addinai

* Barin tsarin al’ada da zamantakewar al’umma

*Neman ‘yancin aiwatar da alfasha da gurɓatattun al’amurra

Waɗannan su ne wasu daga cikin manufofin wannan ra’i da suka bayyana a cikin wannan fim ɗin karara, bari mu ɗauke su ɗaya bayan ɗaya domin gani dacewar su a cikin fim ɗin.

2.3.1.Yin Fito na Fito da Hukumomi

A cikn wannan fim an nuna yadda su Goje suke yin fito na fito da dokokin hukuma, wanda ta kai a wata fitowa sun je har garin yamma sun yi kisan kai, amma da suka dawo suka faɗawa Goje sai ya ce ai hanyar da aka bi aka yi kisan ba haka aka tsara ba saboda haka, an ɗauko gawar da tsaron mutanen gari da hukuma, amma suka tare gawar da mutane suka ce dole sai an ajiye gawar sun sake kashe ta domin yanka ta zasu yi ba suka ba, kuma haka suka karbi gawar rigima ta barke a wajen. Ƙoƙarin da lilamaman garin da masu gari suka yin a su hana su aiwatar da wannai aiki na su, amma suka kiya suka yi fito na fito tsakaninsu da hukumomin gari da kuma sauran jami’an tsaro a bayyanar jama’a ga dai abin da suka gaya wa hukumar kafin su fara ɗauki ba daɗin:

“….Kai lku ajiye mana gawar nan, yanka ta zamu yi. Domin mun yi alƙawarin cewa yanka ta zamu yi, bamu samu dama ba, amma yanzu a ajiye mana mu yanka ta. Kai malami nekasan darajar alƙawari saboda haka sai mun yanka ta….”

Ko shakka babu wannan yin fito na fito da hukuma ne domin an nuna rashin karfin hukuma da kuma tasirinta wanda shi kuma wannan ra’in yana bayyana wannan manufa.

2.3.2 Bayyana Manufofinsu Fili

Bayyana manufofin munanan ayyuka a fili na daga cikin manufofin ra’in lalatattun lamurra, a cikin wannan fim ɗin an nuna yadda masu aikata munana ayyuka suke bayyana manufofinsu a fili. Domin a cikin fim ɗin mun ga yadda mahaifin Goje mai Gari ya kira shi domin yi masa nasiha ya bar abubuwan da ya ke aikatawa, amma sai ya mayar ma shi da murtanin kamar haka:

“…. A wani abu aka zo aka ce ma na yi? Duk waɗanda ke ma maganar nan sa’idanawa ne fa kuma akan ka ne, kuma kare martabarmu na ke, kare martabar gidanmu, amma munafukai ‘yan sa idpo sai su zo suna maka cara baba kana kyalesu? Ka dinga yi masu lakum kawai….”

Daga ƙarshe ma sai ya tambayi mahaifin nasa cewar, “ ka gama” da ya amsa masa da cewar ya gama sai ya tashi kawai ya shige cikin gida ba tare da ya kara sauraren sa ba.

Haka ma a fim ɗin an nuna yadda Mai arna ya sa aka kamo mashi wani matashi bayan da wata yarinya ta kowa masa ƙararsa na ya ci mata kayan sana’a bai biya ba, ya sa aka yi masa hukunci da kuma gargaɗin sa, sannan ya bayyana mashi cewa su basu zalunci irin wannan.

2.3.3 Bijirewa Tanade-tanaden Addinai

Wannan na ɗaya daga cikin manyan manufofin ra’in lallatattun lamurra, wato a samu aikin adabi da aka nuna yadda mutane ke bijirewa tanade-tanaden addinai saboda biyan buƙatar kanasu. A cikin wannan fim mai suna Kare Jini Biri Jini an samu irin wannan tsarin ya fito raɗau. Domin an nuna yadda yaran Goje suka tare al’ummar gari su ka hana su kai gawa a kushewa kamar yadda addini ya tsara suka buƙaci da aba su gawar domin suna da wata buƙata ta musamman da ita. Haka ma kuma, an nuna yadda Goje ya zo ya tayar da taron ɗaurin aure ta hanyar sarar mutanen duk da cewa iyayen yarinyar sun zaɓa mata wanda suke ganin shi ne mafita a tare da ita, kamar yadda addini ya basu dama, amma sai su Goje suka bijirewa wannan umurni suka hana a ɗaura auren. Wannan manufa kusan ta mamaye wannan fim ɗin sosai. Ga abinda Goje ke faɗa a lokacin da suka tayar da taron daurin auren.

“….. da nag a angon nan idan bad a sai uwarsa ta haifi wani ba Allah ya tsine man, an tashi daga bikin, ina masu bikin an daina bikin nine Goje, ni ne nan, ni ne mijin Rabi, wallahi duk Duniya ba wanda ya isa ya aure ta, wallahi Allah akan rabi sai na kasha mutum an daina bikin, ina angon da ka fito da sai na yanka ka, kuma bari in gaya ma naga dan iskan day a isa ya zo ya ɗauki amaryar zan tsare in raka, zan tsare in raka…”

Ko shakka babu wannan kalamai na Goje bijirewa tanade-tanaden addini ne, domin addini shi ya bada dammar a ɗaura aure kuma a bayar da yarinya ga mutumen kirki, sannan wanda take so, amma a gefe guda ga wasu sun fito sun hana bikin da rana tsaka ba tare da wani ya taka masu birki ba.

2.3.4 Barin Tsarin Al’ada da Zamantakewar Al’umma

Gabaki ɗaya fim ɗin Kare jini Biri Jini ya bar tsari al’adu da zamantakewar al’umma musamman yadda aka shirya fim ɗin domin a nuna ƙarfin daba a tsakanin wannan yanki da wannan yanki, irin zage-zagen da ake a cikin fim ɗin da irin suturu da yanayin maganganun taurarin fim ɗin ga baki ɗaya sun saɓa tsari da zamantakewa ta al’umma, domin ba haka al’umma suke gudanar da rayuwarsu ba. In ka ɗauki rin suturar da Mai arna da yaransa ke sanya wa sam basu yi kama da sutura irin ta al’adar Bahausheba, haka ma irin mu’amulla da maganganun da ke fita bakin Goje da yaran sa sam sun saɓawa zamantakewar al’umma baki ɗaya. Dubi irin zagin da Goje ya yi a maƙabarta duk da n an karar das hi maƙabarta ce ba a zagi amma buɗar bakin sa sai ya ce.

“……kutumar durin uwar nan kai, wato Mai arna salon yaƙin da ya zo da shi ke nan….. amma zan nuna ma ni shege ne naci uwarka, idan ba sai na haifar da abin da zai bayyana a cikin garin nan ba shege nake…”

2.3.5 Neman ‘Yancin Aiwatar da Alfasha da Gurɓatattun Al’amurra

Baki ɗaya shirin fim ɗin Kare Jini Biri Jini an tsara shi ne bisa neman ‘yancin alfasha da aikata gurɓatattun al’amurra, domin fitowa ta farko a fim ɗin ma an nuna yadda Mai arna yazo gidan wani malami ya ja masa kunne a kan kar ya yarda ya aura ma kanensa ɗiyarsa, saboda suna yankin Yamma, in kuma har ya ɗaura auren to zai ɗauki mataki kansa. Shi ma a ɓangaren Goje an gwada yadda ya zo zance wajen masoyiyarsa Rabi ya tarar da wani saurayi ya zo wajenta, amma ya bashi rata ta gudu ya yi alƙawarin in ya tarar da shi sai ya aika shi lahira, kuma haka aka yi da ya bishi ya tarar da shi gaban jama’a ya sare shi da niyyar ya mutu Allah ya tsare shi.

A gefe guda kuma mun ga yadda mahaifin Mai arna ya bashi umurnin ya tafi ya ɗauko fansar tare kanansa da aka yi, a maimakon ya gaya wa hukuma sai ya bashi dama har ma ya riƙa kuranta shi da nuna cewa shi jarumi ne kawai ya je ya ɗauko fansa. Irin waɗannan abubuwan na neman ‘yancin alfasha da aikata gurɓatattun ayyuka sun taka muhimmiyar rawa a cikin wannan fim na Kare Jini Biri Jini. Kai ko salon waƙar fim ɗin ma tana aiwatar alfasha a fili, ga kaɗan daga cikin ta.

“Kare jinni biri jinni,

Ba zan ce ku daina ba,

Ba zan ce ku fasa ba,

Wai ina mazajen suke?

Goje ya tsare gida

Ya maida daji gida”

 

2.4. Sakamakon Bincike

Babu ko shakka duk wani bincike da aka gudanar to daga ƙarshe akwai buƙatar a ga wane irin sakamako wannan bincike ya samar musamman ga al’ummar da aka yi binciken domin su. Don haka, bincike kan “Ra’in Lalatattun Lamura: Nazari daga fim ɗin Kare Jini Biri Jini, shi ma akwai sakamakon da aikin ya samar wanda ya haɗa da:

·        Wannan aiki ya gano cewa, tun kafin Hausawa su haɗu da baƙi suna amfani adabinsu na gargajiya wanda cike ya ke da duk wasu fannoni na nazari da .kowane irin adabi ya ƙunsa, haka kuma suna nazarin ayyukan adabinsu a gargajiyance, ta fuskar yabawa ko kushewa ko kuma nuna ƙyamar abun, sannan kuma suna da mazahabobi ko kuma hanyoyi da suke aiwatar da wannan nazarin cikin tsari. Don haka koda ilimin nazarin ayyukan adabi suka same su a zamanance basu sha wahala ba wajen karɓar tsarin tare da ɗora ayyukan adabinsu bisa wannan sabon tsarin.

·        Binciken ya gano cewa duk wani adabi wanda ake ganin karkatacce ne ki kuma bai da kyau ba haka abin yake ba shima adabi ne mai ruhi kamar sauran kowane adabi sai dai kawai yanayin saar da shi ne ya mayar da shi marasa kyau ko kuma karkatacce.

·        Haka  an gano cewa duk wasu ayyukan adabi da aka ɗora bisa ra’in lallatattun lamurra ba ana nufin a riƙa aiwatar da aikin bane a zahiri ko kuma aikin abu ne mai kyau, shi ra’in lalatattun lamurra ra’i ne da ke nunan manufar aikin adabi da kuma karɓuwarsa ga al’umma, sannan ba manufar ra’in bane a riƙa aikata abubuwa marasa kyau ba, babban abin da ra’in ke yi shi ne ya haskawa alumma irin yadda adabin su ya ke da kuma yanayin ƙarfin tasirin shi ga al’ummar.

·        Daga ƙarshe an gano cewa a wannan lokaci mafi yawan finafinan Hausa da ake aiwatarwa suna ɗauke da manufar ra’in lallatattun lamurra, kuma ra’in ya zama kamar gishiri ne a cikin fina-finan wanda in babu shi ba miya in kuma yai yawa ya ɓata miyar.

 

 

3.0 Kammalawa

Nazartar ayyukan adabi da fasahar al’umma yana da alfanu musamman ga al’ummar da aka yi domin ta. Wannan bincike ya yi bayani gwargwadon game da ra’in lalatattun lamura a adabin Hausawa wanda ake samu a fina-finan Hausa. Manufar wannan bincike mai ƙokarin tabbatar da samuwar ra’in lalatattun lamura a fina-finan Hausa da kuma yadda tarihin nazarin ra’i ya fara wanzuwa a adabin Hausa. A ƙarƙashin wannan aiki an kawo taƙaitacen tarihin samuwar ra’o’in tarke na duniya da yadda nazarin adabin Hausa ya cuɗanya da irin waɗannan ra’o’i. Daga bisani aka kalli ra’in lalatattun lamurra aka yi nazarin sa a cikin fim ɗin Kare Jini Biri Jini sannan aka rufe aikin da sakamakon da binciken ya samar.

 

Manazarta

Tuntuɓi mai takarda.