Gala: Sabon Salon Zaurance A Garin Gusau

Idan muka duba, wannan aiki zamu ga cewa bincike ne da aka yi domin wasu rukunin jama'a wato masu sana'ar gala, da nuna yadda suke sadarwa a tsakaninsu da nufin ɓoye sirrinsu. Da kuma nuna yadda ake yin gala, da sinadiran da ake amfani dasu wajen yin gala. Haka kuma a yayin gudanar da wannan binciken an gano akwai wasu hanyoyi da ake amfani da waken suya bawai ana sarrafa shi ne kawai don a samar da gala ba kawai wasu hanyoyi da ake amfani da shi, wajen samar da waɗannan abubuwa su ne kamar haka madara, da daddawa, da kunu, da sauransu.

Gala: Sabon Salon Zaurance A Garin Gusau

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ABDULRASHID BALA

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 karatu 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 Isah Ya'u Ibrahim da mahaifiyata marigayiya Hauwa'u Mansur bisa irin ɗawainiyar da suka yi da ni tun daga yarinta ta har kawo yanzu, ina mai roƙon Allah ya jiƙanta da rahama, amin! Ba zan taɓa mantawa da kakata hajiya Gwaggo da yannen mahaifina Alhaji Ɗahiru S. Ibrahim, da Malam Bala Son'allah ba saboda irin ƙoƙarin da suka yi da ni. Allah ya jiƙansu da rahama ya sa Aljanna fiddausi ce makomarsu, tare da addu'o'in da suka yi ta min don samun nasara a rayuwata. Haka kuma ina ƙara godewa yayana Misbahu Isah Ya'u da abokina Abubakar Ibrahim 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 fatar 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 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 Munnir Sani, da Ridwan Mahmud, da Amir Tujjani Lawal da Jamilu Ibrahim da Makiyu Balarabe, da  hajiya Rabi S/Zamfara da hajiya Saudatu Ɗalhatu, da hajiya Binta Gambo, 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 ' Gala Sabon Salon Zaurance A Garin Gusau' ga mahaifina Alhaji Isah Ya'u Ibrahim da mahaifiyata Hajiya Hauwa'u Mansur. Allah ya jiƙanta da rahama. amin! Tare da su kuma akwai sauran 'yan uwa da abokan arziki.

  

BABI NA ƊAYA

1.0 Gabatarwa.

   Zaurance wani salo ne na ƙwarewar harshe da nuna bajintar harshe wanda wasu keɓaɓɓun mutane daga cikin al'umar Hausawa ke amfani da shi a matsayin sadarwa ta sirri a tsakaninsu, waɗannan keɓaɓɓun mutanen kan iya kasancewa masu sana'a ɗaya ko masu zama wuri ɗaya musamman 'yan mata da samari da kuma yara ƙanana. Dukkaninsu sukan yi zaurance ne ta hanyar amfani da shi a wurin ɓoye sirrinsu ta yadda ba kowa zai gane abin da suke nufi ba. Kamar kasuwanni sa dandali ko tashoshi da sauran wuraren da ake samun cinkoson mutane, wani lokaci ma akan sami irin wannan zance a tsakanin samari da 'yan mata.

  Kasancewar sana'ar Gala na ɗaya daga cikin sana'o'i na zamani wadda ake iya samu a kowane lungu da saƙo na garin Gusau

  Saboda haka Zaurance wani ƙirƙirarren harshe ne wanda wasu ƙungiyoyi na wasu mutane waɗanda za su iya zama mutum biyu ko fiye da haka, waɗanda kansu ya haɗu sosai. Za mu iya cewa masu sana'ar Gala saboda zamansu a wurare inda ke da cinkoson mutane musamman a garin Gusau wannan ne ya haifar masu da su tsara salon da za su dinga yin maganar da ba mai iya gane ta sai su kaɗai a duk wurin da suka samu kansu.

  Akasarin masu sana'ar Gala 'yan mata ne da zawarawa sai can ba a rasa ba za a iya samun maza waɗanda su maza masu lallar, yawancinsu tallar yawo ne wato waɗanda ke yawo da ita a cikin bokiti. Su kuma ƴanmata sun fi yawa ga wadda ake yi a girke a kofar gida ko kasuwa ko dandali ko wani wuri inda ake samun cinkoson mutane. Saboda haka ne za mu iya cewa 'yan mata su suka fi amfani da wannan salo na magana (zaurance) musamman inda suka samu kansu a wuri wanda ya wuce mutum ɗaya, kuma idan suna son su yi wata magana ta sirri wadda ba su son kowa ya fahimci abin da suka faɗa sai su kaɗai.

    Masu sana'ar Gala yawanci sukan yi zaurance ne ta hanyar ƙara wata kalma a ƙarshen ko wace gaɓa har zuwa ƙarshen zance. Misali.

       Ya kasuwa.                          Yazekazesuzewaze

       Zaki je kasuwa.                   Zaze-kize-jeze-kaze-suze-waze

       Nawa kika yi.                       Nas-was-kis-kas-yis

       Yau ba kasuwa.                   Yaus-bas-kas-sus-was

   Wasu kuma su kan jirkice kalmomin kamar haka.

        Waken suya.                        Suya kewa

         Albasa.                                Basa al

 

1.1 Manufar Bincike.

  Duk wani abu da za a aiwatar a rayuwa dole yana da manufar yinsa. Wannan binciken zai yi nazari a kan Gala Sabon Salon Zaurance a Garin Gusau. Domin:

- Nazartar sautukan masu sana'ar Gala domin a fito da  Hausarsu ta fuskar ƙirƙirar kalmomi da tsarin jimloli.

- Bayyana tsarin jimlolin da kalmomi da masu sana'ar Gala ke amfani da su.

- Fito da saƙon da ke ƙunshe a cikin zantukan masu sana'ar Gala da hikimomin su.

- Fito da ire-iren kalmomin da masu sana'ar Gala suka ƙirƙira a cikin harshen Hausa.

- Nuna yadda masu sana'ar Gala ke sassarƙa kalmomi da gusar da ma'anar kalmomi.

1.2 Hasashen Bincike.

Bayan kammala wannan bincike, ana hasashen wannan binciken zai fito da mutanen da suke wannan sana'ar gala da kuma wuraren da ake aiwatar da kayan da ake aiwatar da sana'ar da ƙarshe wannan bincike zai fito da yadda masu sana'ar gala suka samar da zaurance a garin Gusau.

1.3 Muhallin/Farfajiyar Bincike.

   Wannan bincike ya tsunduma ne cikin nazarin zaurancen da ya danganci wasu rukunan Hausawa wato zaurancen masu sana'ar Gala.

   Wannan binciken zai yi nazari a kan zaurancen masu Gala a kowa ne muhalli da suka samu kansu wajan mu'amula a garin Gusau da kewayenta. Haka kuma binciken zai yi bayani ne a kan yadda masu sana'ar Gala suke sassarƙa kalmomin Hausa su yi magana ta yadda ba kowa zai iya gane abin da suke nufi ba. Wannan binciken zai keɓantu ne a garin Gusau.

1.4 Matsalolin Bincike.

Kamar yadda ma’anar ke nuni “matsala” na nufin irin cikas ɗin da aka ci karo da shi a yayin da ake gudanar da wannan bincike. A duk lokacin da mutun ya samu kansa a cikin irin wannan aiki na bincike to lallai wajibi ne ya ci karo da wasu matsaloli da za su iya kawo tarnaƙi ga aikinsa na bincike kafin ya kai ga cin nasara. A lokacin gudanar da wannan kundi muna samun barazana ta wasu matsaloli da suka haɗa da:

Matsalar littafan karatu. Wannan matsala matsala ce babba saboda wannan makaranta ba ta da isassun littafai da za mu duba, wannan wa ya sa sai da muka leƙa wasu makarantu don samun wasu bayanai da za su taimaka mu gina namu kundin. Wannan ziyarce-ziyarcen wasu makarantu, ya kawo muna tafiyar hawainiya ga gudanar da wannan bincike. Da kuma rashin isassun rubuce-rubuce da a kayi akan wannan sana'ar itama wannan wata matsala ce babba da muka fuskanta.

Haka kuma matsalar samunsu a ƙungiya mafiya yawan masu sana'ar gala a garin Gusau sunfi yawa a kaɗaita Kuma shi zaurance ana samun shi ne a cikin wani rukuni na jana'a, Itama Wannan wata matsala da na fuskanta.

Tasirin zamani ga Hausawa da yawa wasu Hausawa idan aka ce masu zaurance sai sun tambaya da cewa mi ake nufi da zaurance ballatana har su san yadda ake yinshi, wannan matsala ce mai zaman kanta itama.

Akwai wata matsala wadda na fuskanta a yayin wannan bincike a wajen masu sana'ar gala, lokuta da dama idan na tafi wajen masu sana'ar domin samun wani bayani sai su fara tunanin irin waɗannan mutanen ne kawai waɗanda suke zuwa wurinsu ba a, wannan matsala ta kawo mani cikas kwarai da gaske ga wannan bincike.

Matsala ta ƙarshe itace matsalar kuɗi wannan matsala ce mai zaman kanta wadda a wannan lokaci ba kasafai ake samun mai bincike wanda baya da ita.

1.5 Muhammacin Bincike.

   Harshe abu ne mai muhimmanci a cikin rayuwar ɗan'adam kasancewarsa ɗaya ne daga cikin abubuwan da ɗan'adam ya fi komai buƙata a rayuwarsa, saboda haka wannan binciken yake ganin nazarin abin da ya shafi harshe a al'umma yana da muhimmanci sosai saboda waɗanda za su amfana da shi ta fuskoki da dama, kamar:

- Zai taimaka ga wajen bunƙasa kalmomin Hausa.

- Zai zama wani muhimmin kundi wanda zai taimaka ma Ɗaliban ilimi da masu bincike a kan harshen Hausa.

- Wannan binciken zai taimaka wa gwamnati ga tsare-tsarenta na killace zantukan wasu rukuni a cikin al'uma.

1.6 Hanyoyin Gudanar da Bincike.

  Za a bi hanyoyi da dama wajen gudanar da wannan bincike. Waɗannan sun haɗa da;

Tattaunawa (ganawa) da wasu masana da a kan sana'ar Gala, waɗanda suka haɗa da masu yin sana'ar Gala da kuma masana sana'ar Gala.

  Da ziyarar ɗakunan bincike da duba wasu wallafaffun littafai da muƙalu da jaridu da kundayen digiri waɗanda ke da dangantaka da wannan bincike.

  Haka kuma za a ziyarci wasu shafuka na yanar gizo (internet) domin ganin wannan binciken ya kammala.

1.7 Naɗewa.

  Wannan babin gabatarwa ce ga wannan bincike da za a gudanar, wato yadda binciken zai kasance tun daga farkonsa har zuwa ƙarshe.

  An bayyana dalilin da ya haifar da yin wannan bincike, da manufar yinsa da muhimmancinsa da farfajiyar binciken haka kuma an kawo bayani a kan hanyoyin da aka bi wajan gudanar da wannan binciken, waɗanda suka taimaka wajan kwankwance abubuwan da wannan binciken ya ƙunsa. Wannan ne aka kira wannan babi da gabatarwa ko shimfiɗa domin yana bada haske ne a kan binciken da za a gudanar.

 

BABI NA BIYU

2.0 Gabatarwa.

Wannan babi kamar yadda zamu gani babi ne da ya ƙunshi bitar ayyukan da suka gabata da kuma dalilin yin wannan bincike ko muce hujjar ci gaba da bincike, a ciki za a ga wasu bincike-bincike da magabata sukayi waɗanda suke da alaƙa ta kai tsaye da wannan da kuma inda suka sha bamban da wannan, wanda wannan dalili ne ya himmantar dani da nayi wannan binciken.

2.1 Bitar Ayyukan da Suka Gabata.

   Akwai ayyukan da suka gabaci wannan aikin masu nasaba ta kai tsaye da kuma masu nasaba ta kaikaice, musamman waɗanda aka buga, suka Zama littafai da muƙalu da mujallu, da kundayen digiri a matakai daban-daban waɗanda zan yi bitar su domin su zama jagora wajen gudanar da wannan binciken, haka kuma domin samarwa wannan binciken madogara.

Kasancewar wannan binciken ya danganci nazari a kan zaurance a cikin sadarwa ta wani rukuni a cikin al'umma, na waiwayi ayyukan da aka samo daga masana daban-daban kamar haka.

 Andriana da wasu (2002). Mai take "On the Nature of Language" wanda aka fassara da 'akan yanayin harshe'.[1]. Suna ganin cewa harshe wata ɗabi'a ce ko tunani da ɗan'adam ke amfani da ita wajen sadarwa da ɗan'uwansa. Shi kuma Mathews, P.H (1997). Taken aiki "The Concise Oxford Dictionary" Yana ganin cewa harshe wata tsarriya ko ingantacciyar hanya ce ko sadarwa ko rubutu ko waƙa. Ita kuma Zainab (2017). Ta ƙara da cewa harshe wani jigo ne da duk wani ɗan'Adam dole ya yi amfani da shi wajan magana ko mu'amula ko rubutu. Ta ƙara da cewa ba wata tarayya ko mu'amula da za ta iya samuwa a tsakanin mutane ba tare da harshe ba.

  Yin bayani a kan harshe babbar madogara ne ga wannan muhimmin binciken, wannan ne yasani na yi bita a kan ayyukan da wasu masana suka bayyana yadda harshe yake da dangantaka da Al'umma.

A cikin muƙalar da aka gabatar.[2]  Abubakar (2001). Ya yi nazari a kan  "Dangantakar Harshe da Addini: Nazari a kan karin Hausar Gardawa a Birnin Kano da Kewaye" haka kuma ya yi amfani da kalmomi da jimlolin da suke amfani da su wajen sadarwa a tsakaninsu, wannan binciken yana da

nasaba da wannan binciken da nake yi sai dai wannan nazari ne a kan zaurancen masu sana'ar Gala ne.

   Ashiru (2000). Aikinsa mai suna "The Use of Slang in Kantin Kware Market Kano".[3] Ya yi bayanin kalmomin da ƴan kasuwa da masu sayen kaya ke amfani da shi wajan sadarwa, wanda idan ana amfani da shi bai zama dole ga wanda yake wajen kasuwa ya fahinci abun da ake nufi ba. Wannan yana da alaƙa ta sosai da wannan binciken, kasancewar shi ma nazartar zaurancen masu sana'a ne.

 Shi kuma Yakasai (2004). Aiki mai suna "Yanayin Karin Sojoji a Bariki; Nazari a kan Barikin Bukabu da na Janguza"[4]  Ya yi bayanin yadda suke samar da kalmomin muƙaman Soja da Abinci da abun sha da waɗansu abubuwa da suka shafi rayuwarsu, wannan binciken yana da dangantaka da nawa kasancewar shi ma a kan harshe ne.

Dawakin Tofa M.L (2005). Taken aiki "Karin Harshen Mahauta"[5] Ya nuna cewa mahauta kan ƙirƙiro wasu kalmomi na daban, waɗanda suke amfani dasu saboda su sirranta sana'arsu ta fawa, ya ƙara da cewa karin harshe rukuni ne da masu sana'a iri ɗaya kan ƙirƙiro/ƙago domin sadarwa a tsakaninsu ba tare da wani ya san abun da suke nufi ba. Wannan aiki yana da dangantaka da wanda za a yi kasancewar duk nazari ne a kan harshe, sai dai wannan za a yi nazari ne a kan zaurancen masu sana'ar Gala a garin Gusau.

Shi kuma Baban Zara M.H (2006). Aikinsa mai suna "A Typology of Hausa Jargon" wanda aka fassara da Nau'o'in jargon Hausa. Inda ya yi bayani a kan cewa karin harshe wani sarƙaƙƙen zance ne ko maganar da wasu keɓaɓɓun mutane ke amfani da shi ko masu wata sana'a ko wata ƙungiya. Ya ƙara da cewa kar a ɗauka karin harshen Hausa ne kawai yake da kara-karen harshe, ana samu ga dukkanin harsuna na Duniya. Haka kuma ya bayyana cewa zaurance a matsayin karin harshe na rukuni wanda ake koya a iya tsakanin matasa ko wan rukuni na Al'umma, da niyar ɓoye wani saƙo.

 Munnir (2010). Ya nazarci "Hausar Ƴan tasha a Garin Gusau"[6] Ya yi bayani a kan yadda suke faɗaɗa ma'anar kalmomi da yadda suke juya guraben haruffa a cikin kalma ba tare da ma'anar kalma ta canza ba, amma kuma wani zai yi wuya ya fahimci abin da ake nufi. Wannan aiki yana da alaƙa da wanda za a yi kasancewar duk a kan sarrafa harshe ne sai dai wannan za a yi nazari ne a kan masu sana'ar Gala a garin Gusau.

  Waɗannan wasu ne daga cikin ayyukkana da masana suka yi daban-daban waɗanda na yi bitar su domin suna da danganataka ta kaitsaye da wannan binciken da za a gudanar, sai dai wannan nazari ne a kan Gala sabon salon zaurance a garin Gusau.

2.2 Hujjar Cigaba da Bincike

  An yi ayyukka da dama a kan zaurancen masu sana'ar waya da yaran mota da Hausar kan titi da sauransu, Zainab (2017), Ta yi nazari a kan Hausar(zaurance) yaran Mota. Shi kuma Zailani (2013) ya yi nazarin Hausar kantiti, amma ba su nazarci abun da ya shafi zaurancen masu sana'ar Gala ba, haka kuma  Hauwa'u (2008), ta yi nazari a kan Hausar rukuni daban-daban a cikin garin Zaria, amma ba ta yi magana a kan masu sana'ar Gala ba.  Wannan abun ne ya zaburar da ni in yi bincike a kan zaurancen masu sana'ar Gala a lokacin da suke hulɗa a tsakaninsu, ko da sauran jama'a. Wannan binciken zan yi shi ne da zimmar cike gurbin da manazarta suka bari.

 

2.3 Naɗewa.

Wannan babi idan muka duba zamuga ya yi bayani ne akan wasu daga cikin ayyukan da suka gabaci wannan aiki da nunin inda suke da alaƙa da kuma inda suka bambanta kuma babin ya ƙunshi hujjar cigaba da bincike.

 

BABI NA UKU

3.0 Gabatarwa

Wannan babi kamar yadda za mu gani ciki ya ƙunshi abubuwa da dama daga cikinsu akwai, ma'anar sana'a daga ra'ayoyin masana daban-daban bayan shi kuma akwai ma'anar salo da kuma ma'anar zaurance duka suma zamu ga yadda masana suke kallonsu da kuma yadda suka fahincesu bugu da ƙari duk a cikin wannan babi akwai taƙaitaccen tarihin garin Gusau da kuma tarihin samuwar waken suya.

3.1 Ma'anonin Tubalan Take

3.1.1 Ma'anar Sana'a

   Sana’a kalma ce da aka aro ta daga Larabci wadda a larabcin ta ke ɗaukar ma'anar ya aikata ko ƙwarewa wajen wani aiki,[7] a Hausa kuma take daukar ma’ana ta samar da wani abin amfani ta hanyar hikima a Hausance. Misali, sana’ar Ƙira, Jima, Noma, Wanzanci, Fawa, da sauransu.

  Masana da dama sun bayyana ra'ayoyinsu a kan abin da ake nufi da sana'a. Daga cikin masana akwai Galadanci M.K.M da wasu (1992) sun bayyana ma'anar sana'a da cewa "Sana'a ita ce abin da mutum yake yi don samun biyan buƙatun rayuwarsa ta yau da kullum.[8]

  Ɗanhassan Sanyinna da wasu (2017) suna ganin cewa" sana'a hanya ce ta ba ni gishiri in ba ka manda da kuma hanyar mai da taro sisi cikin hikimar, azanci da basirar da Allah ya albarkaci bil'adam da ita, wadda ake gudanarwa tsakanin jinsin bil'adama da ke raye a doron ƙasa.

  Sharifai, (1990) kuwa yana ganin cewa sana'ar gargajiya ita ce "duk wata hanya da mutum yake bi don nema ko samun abinci. Abinci yana zuwa ta hanyar kuɗi ko wani abin da rayuwa za ta dogaro da kai, kuma wannan hanya, ta zama wadda aka gada ce tun iyaye da kakanni, ba wata baƙuwar al'umma ce ta kawo ta ba".[9]

 A ra’ayin Yahaya, I.Y, da Gusau, S.M. da Yar aduwa, T.M (2001:48) sun bayyana cewa: "Sana’a wata aba ce wadda mutum yakan yi da nufin samun abin masarufi don gudanar da harkokin rayuwa. Aba ce wadda ta danganci tono albarkatun ƙasa da sarrafa hanyoyin kimiya da fasaha da ni’imomin da suke tattare da ɗan'adam da sha’anin kasuwanci na saye da sayarwa da ciniki da sauransu"[10]

A cikin The New Age Encyclopedia (1980:423) an bayyana sana’a da cewa: "sana’a ta ƙunshi duk wani aiki da mutum ke aiwatarwa wanda ya ƙunshi saye da sayarwa domin samun abin buƙata".

Haka a ƙamusun Hausa na CNHN (2006:186) an bayyana sana’a ko sana’o’i da cewa: "Aikin da mutum yake yi don samun abinci, misali manomi sana’arsa noma, wanzami kuwa sana’arsa aski ne"[11]. A ƙamusun Bargery (1934:896) ya bada ma’anar sana’a kamar haka: "Hanya ce ta kyautata gudanar da rayuwa"[12].

Shi kuwa Newman (1977: 177) cewa ya yi, "Sana’a ita ce abin da mutum yake yi don sabawa kamar gini. Bugu da ƙari Wushishi (2011:26) yana da ra’ayin cewa: "Sana’a hanya ce ta samun aiki na dogaro da kai don tanadar abubuwan biyan buƙatu da neman rufin asiri kan harkokin rayuwa da kuma sarrafa albarkatu ta hanyar kimiya da fasaha da karkatar da su wajen saye da sayarwa da musayar kaya don mallakar abin da ba a iya samar wa kai"[13].

  La'akari da waɗannan ra'ayoyin masana dangane da ma'anar sana'a to za mu iya cewa sana'a ita ce ginshiƙin al'umma wadda al'ummar ba za ta iya rayuwa ba, ba tare da ita ba har sai ta samar wa kanta wata hanya da za ta dogaro da kai ta hanyar fasaha ko gudanar da wani abu da za a musaya tsakanin wani da wata domin sakawa ga bakin salati. Sana'a wata hanya ce ta dogaro da kai.

3.1.2 Ma'anar Salo.

   Masana harshe da adabi sun yi nazari a kan ma'anar salo inda suka bayyana cewa "salo wata dabara ce ta tsara wani abu ko tafiyar da shi" wasu na ganin cewa "salo dabara ce ta fito da wani abu don a ƙara fahimtarsa".

 Abdullahi (2014) ya ce "salo shi ne hanyoyi ko dabaru da ake bi wajen isar da saƙo ga mai ji ko rubutu". Salo ya danganci zaɓi a cikin harshe a magance ko a rubuce, salo abu ne wanda ya shafi wani mutum wanda ya bambanta da sauran mutane, kowane mutum na Duniya da irin yadda yake tsara tunaninsa tare da bayyana tunaninsa.

   Asiya M. (2000) ta bayyana ma'anar salo da cewa" salo dabara ce ta isar da saƙo".

 Daga ƴan bayanan da muka samu a sama dangane da ma'anar salo da kuma inda salo ɗin ake jin ya sa gabansa, za a ga cewa sha'anin salo lallai gagara koyo ne, kuma mazari ne ba wanda ya san gabanka. Duk da haka wasu masana sun ƙara bada ma'anar salo da cewa.

Gusau (1993) ya ce "salo na nufin hanyar da a kan bi a nuna gwaninta da bambanci a cikin rubutu ko furuci. Salo da harshe matsayinsu tamkar jini da tsoka ne, don ba a iya raba su"[14].

Ɗangambo (1981) a cikin takardar da ya gabatar mai taken “Salon Jawo Hankali Cikin Rubutattun Waƙoƙin Hausa” ya kawo ma’anoni guda huɗu dangane da ma’anar salo kamar haka:  Salo wani abu ne da ya ƙunshi zaɓi cikin rubutu ko furuci. Wannan yana nufin yin    amfani da wata kalma, lafazi da sauransu, maimakon wani.

Salo wani ƙari ne na daraja a cikin rubutu ko furuci, wanda ba lalle ne a same shi cikin kowane rubutu ba, wato ana iya samun lamin rubutu, marar salo.

Salo ya shafi kauce wa wata daidaitacciyar ƙa’ida.

Salo harshen wani mutum ne, wato yadda salon Isah ya bambanta da na Bala[15].

Ɗangambo (1986:114) da Yahaya (2001), sun nuna cewa “salo na nufin hanyar da aka bi aka isar da saƙon littafi, wannan ya ƙunshi dabarun jawo hankali da sarrafa harshe kamar amfani da Hausa mai kyau ko amfani da kalmomi cikin hikima da kyakkyawan ginin jumla da sauransu”.

Clusenar (1976) ita ma tana da ra’ayi irin na Dolezel, in da ta bayyana cewa, “Certain techniques of linguistics description are when applied to literature, in appropriate or incomplete….” (Sh.15). hakan na nufin yin amfani da sigogin nazarin harshe domin a yi nazarin salo, wannan bai cancanci a kira shi nazarin salo cikakke ba, illa dai kawai cewa wani ɓangare ne na nazarin harshe.[16]

 Abubakar, I.T. (2015:426) "Ƙamusun Harshen Hausa" sun ba da ma'anar salo da cewa "Sabuwar hanyar yin wani abu. Misali: Na ga wani salon riga ina so.

 La'akari da waɗannan ra'ayoyin masana dangane da ma'anar salo to za mu iya cewa, salo ya danganci abin da ya bambanta mutane a wajen furucinsu ko rubutunsu yadda da zarar kaga rubutu iri biyu zaka iya rarrabe tsakaninsu cewa ba mutum ɗaya ya yi shi ba, saboda wasu abubuwa da suka bambanta rubutun guda biyu.

3.1.3 Ma'anar Zaurance.

   Zaurance zance ne mai hankali yakan gane shi in ji wani mawaƙin Hausa. Shi zaurance salo ne na magana da a kan yi shi don a yi ɓadda bamin zance, ga wanda ba a son ya gane inda aka dosa. Kuma ma muna iya kallon sa kamar wani yare ne na ɗan taƙaitaccen lokaci da ake ƙirƙira a cikin harshen Hausa.

  Zaurance wani salo ne na nuna ƙwarewar harshe wanda wasu daga cikin al'ummar Hausawa ke amfani da shi a matsayin sadarwa, ta sirri a tsakaninsu. Salisu (2017).

  Ko da yake masana harshen Hausa kamar irin su Farfesa Abdulƙadir Ɗangambo (1984)[17] da Yahaya, Gusau, Ƴar'aduwa (1992). Sun tabbatar da zamewar zaurance ƙirƙirarren harshe.

  Abin da ya sa aka kira shi da ƙirƙirarren harshe shi ne cewa wata ƙungiya ta wasu mutane waɗanda suna iya zama mutum biyu ko fiye, waɗanda kansu ya haɗu sosai sukan tsaya su tsara wani salon da za su riƙa maganar da ba mai iya gane ta sai su kaɗai a duk wurin da suka samu kansu.[18]

   Ana yin zaurance ne ta hanyar ƙara wasu haruffa a ƙarshen ko wace gaɓa, ko a juya kalmomin ko ƙara wata kalma a ƙarshen kowace gaɓa har zuwa ƙarshen zancen. Misali.

          Ya kasuwa.               Ya-je-ka-je-su-je-wa-je

          Yau ba kasuwa.        Yau-je-ba-ka-je-su-je-wa-je

          Zaki je kasuwa.         Zas-kis-jes-kas-sus-was

          Nawa kin kayi.          Nas-was-kis-kas-yis

          Albasa.                      Basa'al

          Waken soya.             Yaso kewa.

 

3.1.4 Ma'anar Gala.

    Sanadiyar kasancewar sana'ar gala na ɗaya daga cikin sana'o'in mata na zamani, a nawa bincike har yanzu ban kai inda wasu masana suka yi magana a kanta ba, sai dai na yi ƙoƙarin ji daga bakin masu sana'ar inda suka ba da ma'anonin daidai fahimtarsu.

A hirar da na yi da Hajara Umar ta bayyana ma'anar gala da cewa "Gala wani dunƙulallen abu ne wanda ake samu sanadiyar sarrafa waken suya"[19]. Ta ƙara da cewa Gala wani abinci ne na zamani wanda ake samar da shi ta hanyar yin amfani da waken suya.[20]

Haka kuma Sadiya Maman Haris ta ce "Gala wata hikima ce wadda ake amfani da ita  wajen sarrafa waken suya ta hanyar niƙa shi da tace shi da dafa shi a cikin tukunya sannan a fitar da shi a tsane a yanka a soya ta.[21]

Ita kuma Aisha Aliyu cewa ta yi "Gala dai a taƙaice wani abinci ne wanda Bahaushe yake sarrafawa daga waken suya"[22].

 Idan muka yi la'akari da ra'ayoyin da aka gabatar a sama za mu fahimci cewa sana'ar gala dai wata sabuwar sana'a ce ta zamani, sannan kuma zamu iya cewa gala wani abinci ne wanda ake samarwa ta hanyar sarrafa waken suya.

3.2 Taƙaitaccen Tarihin Garin Gusau.

Kalmar "Gusau" an samo ta ne daga kalmar "gusa" ko "matsa" waɗanda ke nuna gurgusawa ko matsawa daga bagire zuwa wani bagire da ke kusa. Gusau ta Malam sambo kowa ya zo Gusau abu nai ya gusa”. Murtala Ibrahim Gusau (2017) ya bayyana kalmar Gusau ta hanyar fassara ɗaiɗaikun baƙaƙenta kamar haka;

G - Gaskiyar ɗan'adam ita ce jarinsa, dukkan jari bai wuce gaskiya ba.

U - Uba da Uwa aikin su ba da tarbiya, bayar da tarbiya aikin Uwa Uba.

S - Sarauta manufarta kulawa da al'umma, kiyaye al'umma shi ne manufar sarauta.

A - Amana riƙo da gaskiya ce, riƙo ds gaskiya shi ne amana.

U -  Ubangijin bayi shi ne mafificin abin dogaro, dukkan abin dogaro bai wuce Allah ba.[23]

An kafa garin Gusau a shekarar 1811, garin Gusau na ɗaya daga cikin manyan garuruwan tsohuwar jahar Sakkwato, kafin daga bisani ya zama babban birnin jahar Zamfara a shekarar 1996 yadda kundin bayanin ƙasa na shekara 1920 ya nuna garin yana bisa kan titin Sakkwato zuwa Zariya ne, kilomita 179 tsakaninsa da zariya 210, kuma tsakaninsa da Sakkwato. Daga gabas ya yi iyaka da ƙasar Katsina da Kwatarkwashi, daga Arewa, kuma ya yi iyaka da Bunguɗu ta ɓangaren kudu kuma ya yi iyaka da ƙasar Ɗansadau da kuma Tsafe (Gusau, 1979:7).

Almajirin Shaihu Usman Ɗanfodiyo ne, watau Malam Sambo ɗan Ashafa, ya kafa Birnin na garin Gusau wanda yake shi da jama'arsa. Wajajen shekarar (1127H/1811M). Kafuwar wannan garin Gusau ta faru ne a Sakamakon umurnin da Shaihu Usman Ɗanfodiyo ya bai wa Malam Sambo da jama’ar su, bayan da “Yandotawa suka bi su da bakar yadiya, har sunka yi yunkurin kashe shi Malam Sambo inda aka kashe wani maharbi wanda ya ba shi kariya. Malam Sambo Ɗan Ashafa da jama’rsa. Sun rike wanan sabon wurin nasu, matsayin wurin ribadi, wato cibiyar da za su ci gaba da neman ilimi da bayar da shi, da kuma shirye-shiryen yaƙar ‘Yandotawa, domin kuwa hijirar da suka yo daga ‘Yandoto ba ta sa sun tsira daga makircin mutane garin na ‘Yandoto ba, na ƙoƙarin shafe hasken addini Musulunci a ƙarƙashin jagorancin Shaihu Usman Ɗanfodiyo. Malam Sambo Ɗan Ashafa da jama’ar sa sun sami nasarar kammala waɗannan  shirye-shirye  na yaƙi a cikin tsawon shekaru bakwai. A shekarar (1121H/1806M). Allah ya basu nasarar cinye ‘Yandoto da yaƙi a cikin ɗan ƙanƙanin lokaci, bayan yaƙin Alwasa (Gusau da Gusau:1984).

Wannan nasara da Malam Sambo, da jama’ar sa suka samu kan ‘Yandotowa ba ta ba su dammar miƙe ƙafa su zauna lafiya a sabon garinsu na Gusau ba, domin kuwa ‘Yandotawa da uwayen gidansu da magoya bayansu ba su saki kariba, sai suka ci gaba da ƙoƙarin yi wa su Malam Sambo kamun kazar kuku, wanda a sakamako haka ta sa, suka zauna a garuruwa da dama, kamar, sabuwal 1806-1807, sanan shekara  1807 suka koma ‘Yar Gusau da garin ceɗiya 1807 zuwa 1811, Bungudu 1818-1820 da kiyawa, da Banga 1820-1822, sai kuma suka koma Birnin Kamani, duk a cikin ƙasar Ƙaura Namoda suka shekara ɗaya daga, 1822 zuwa 1823. Daga nan kuwa Malam Sambo Dan Ashafa, ya kafa garin Wonaka inda ya shekara hudu a Wonaka, sannan Allah kuma ya karɓi rayuwarsa shekara 1827.[24]

 Bayan rasuwar Malam Muhammadu Sambo, sai sarkin Musulmi Muhammadu Bello ya naɗa babban ɗansa, Malam Abdulƙadir a shekara ta 1827, duk a Wonaka suka ci gaba da zama garin Wonaka har zuwa 1860 inda suka bar garin wonaka, suka koma garin Rawayya, suka shekara biyu 1860-11862 da jama’arsa a Birnin Rawayya, a shekara 1862, suka share wuri suka yi  tajadid ‘Yan bukko kinsu da Masallaci , daga wannan lokaci mutanen Gusau suka miƙe ƙafa ba su sake zuwa ko’ina ba, domin suna iya kare kansu daga kowace irin barazana da kuma mugunta.

Daga lokacin da aka kafa garin Gusau an yi sarakuna kamar haka:

1.      Malam Muhammadu Sambo                                 (1806 – 1827)

2.      Malam Abdulƙadir                                                  (1827 – 1867)

3.      Malam Muhammadu Modibbo                             (1867 – 1876)

4.      Malam Muhammadu Tuburi                                 (1876 – 1887)

5.      Malam Muhammadu Giɗe                                     (1887 – 1900)

6.      Malam Muhammadu Murtala                               (1900 – 1916)

7.      Malam Muhammadu Ɗangidan                           (1916 – 1917)

Waɗanda suka yi sarautar Gusau ba daga gidan Malam Sambo ba sun haɗa da:

1.      Malam Ummarun Malam                                       (1917 – 1929)

2.      Muhammadu Mai Akwai                                        (1929 – 1943)

3.      Usman Ɗan Sama’ila                                              (1943 – 1945)

4.      Ibrahim Marafa                                                        (1945 – 1948)

5.      Muhammadu Sarkin Kudu                                     (1948 – 1951)

6.      Alhaji Sulaiman Isah                                               (1951 – 1984)

Dawowar Sarauta gidan Malam Sambo

1-      Alhaji Muhammadu Kabir Ɗan Baba                   (1984 – 2015)

2-      Alhaji Ibrahim Bello                                                (2015 – Date)[25]

  An samu wannan taƙaitaccen tarihin daga cikin kundin digirin farko na Abdulrashid S.Fawa wanda aka gabatar a jami'ar tarayya ta Gusau.

3.3 Samuwar Waken Suya.

  Waken suya wata ƙwaya ce wadda ake nomawa domin amfanin yau da kullun. Wasu masana tarihi sun tabbatar da cewa ita wannan ƙwaya ta waken suya ta samu ne a ƙarni na sha ɗaya (11) a gabaccin Sin (china) haka kuma za a iya cewa ya samu ne a Afirka a ƙarni na sha tara (19) ta hanyar wasu ƴan kasuwa waɗanda su ka zo daga gabacin Sin (china) suka zauna gabaccin Afurika. (Henry 2014)[26]. Ta nan ne nomansa ya ci gaba da yaɗuwa a ƙasashen Afirka har da Najeriya.

  A ra'ayin Ezedinma (1965) ya ce "waken suya ya samu ne shekara ta 1908 a lokacin da Turawan mulkin mallaka na Ingila suke dubon wata sabuwar hanya da za su wadata kansu da arziƙin da suke ɗiba a cikin ƙasashen da suke mulka da kuma ƙara ƙaimi wajen kwashe albarkatun ƙasashen na Afirka. Tsarin nasu na noman waken suya ya soma farawa ne a garin Ibadan ta Najeriya a can wancan lokaci sai dai ba su sami nasarar hakan ba. A shekara ta 1928, ne inda suka gabatar da waken suya a Samaru da ke Zaria ( Institute of Agric Research ). Daga nan ne ya bazu sauran sassan arewacin Nijeriya, sun yi haka ne domin biyan buƙatunsu, Sai dai duk da haka noman waken suya bai sami karɓuwa ba a wancan lokacin.[27]

Amma a lokacin mulkin gwamna Ahmad Sani Yariman Bakura na jihar Zamfara a ƙoƙarinsa na inganta noma da samar da wadataccen abinci, ya kafa wata hukuma mai suna (ZACAREP) wadda za ta riƙa kula da sha'anin noma a jihar Zamfara da samar da sauyi mai ma'ana a harkar noma. A wannan lokaci ne aka gabatar wa manoman jihar Zamfara da noman waken suya. Gusau na ɗaya daga cikin ƙananan hukumomi goma sha huɗu 14 da suka amfana da wannan shiri na noman waken suya. Bida wannan dalili ne wasu mutane suke da ra'ayin cewa a tarihance, waken suya a garin Gusau ya  samu ne a ƙarni na ashirin 20.

3.4 Karbuwar Waken Suya.

Waken suya na ɗaya daga cikin cimakar ɗan'adam, ma'ana yana ɗaya daga cikin tsirrai ko ƙwayar da ɗan'adam ke amfani da ita wajen sarrafa shi domin samar da abinci, magani da sauran abubuwan da ke gina jikin ɗan'adam. Saboda haka ne al'umma suka duƙufa ainun domin noman waken suya. A halin yanzu Amurka ita ce gaba a duk faɗin duniya a fagen noman waken suya. Ƙasar Brazil ke bi mata a baya. Ƙasarmu Nigeria ce ke jagorancin nahiyar Africa gaba ɗaya a wannan fage. Daga ita sai ƙasar Africa ta kudu. A shekara ta alif dubu biyu da sha biyu (2012) a Afirka an noma abin da ya kai tan miliyan ɗaya da dubu ɗari takwas (1.8). Wani hasashe da masana ilimin tsirrai suka yi, ya nuna nan da 'yan shekaru masu zuwa, yawan waken suya da ake nomawa a duniya zai kai yawan tan miliyan ɗari biyu da tamanin (280) saboda yawan buƙartarsa da ake a kasuwannin duniya.

  Saboda haka ne noman waken suya da kasuwancinsa a duniya sai ƙara haɓaka yake yi inda a wasu ƙasashe ma suka ware tabka-tabkan gonaki domin noman waken suya, kamar ƙasar Afirka ta kudu da Zambiya, haka abin yake har ma a wasu yankuna na Najeriya.

  Waken suya ya karɓu ga al'umma da irin yadda yake taka rawar gani don ganin yadda yake da wasu sinadarai na gina jiki da sanya kuzari, wani binciken masana ya tabbatar da cewa, waken suya na ɗaya daga cikin amfanin gona da suke ba da cikakken adadin da jiki ya ke buƙata na sinadarin furotin (protein) wannan shi ne dalilin da yasa wasu suke amfani da shi a maimakon nama ko madara.[28]

 

3.5 Yadda ake Sarrafa waken Suya.

Kamar yadda muka ambata a baya cewa waken suya wani nau'in wake ne wanda ake amfani da shi wajen samar da abubuwa da dama kamar irin su gala, madara, kunun waken suya, daddawa, da abincin dabbobi da sauransu. Duk waɗannan abubuwa ana samun su ne ta hanyar sarrafa waken suya ta hanyoyi daban-daban. Kamar haka.

3.5.1 Yadda Ake Sarrafa Waken Suya a Mai da Shi Kunu;

 Da farko za a sami waken suya daidai gwargwado a cire dattin da ke ciki, sai a zuba shi a cikin tukunya sai a aza a kan wuta a soya shi sama-sama (kamar dai yadda ake soya gyaɗa) ana yi ana juya shi har sai ya fara ƙamshi daga nan sai a sauke tukunyar, wasu sukan ƙara da wasu sinadarai kamar irin su kayan ƙamshi, citta, da kanumfari da kuma alkama da sauransu daga nan sai a kai wurin markaɗe idan an markaɗo sai a tace.

 Daga nan za a aza ruwa a kan wuta har sai ya tafasa daga nan sai a ɗauko garin waken suyan da aka tankaɗe sai a ringa zubawa kaɗan-kaɗan ana yi ana juyawa kamar yadda ake talgen tuwo  har sai ya fara kauri daidai yadda ake buƙatar shi. Daga nan sai a ɗauko wani mazubi kamar kofi ko roba ko kwano a zuba a ciki daga nan za a sa madara da suga a ƙara jujjuya shi.[29]

3.5.2 Yadda Ake Sarrafa Waken Suya a Samar da Madara

  Ana sarrafa waken suya ko amfani da shi wurin samar da madara, ga yadda ake sarrafa waken, da farko za a gyara waken a cire datti a jiƙa shi kamar tsawon awa ɗaya sai a wanke shi, daga nan sai a markaɗo. Bayan an dawo da shi daga wajen markaɗen za a nemi abin tata wato ƙyallen tata sai a tace shi a fitar da dusa daban kamar dai yadda ake yi idan za a yi gala/awara. Dusar sai a ba dabbobi su ci, ita kuma madarar sai a ɗora ta a kan wuta a ruƙa yi ana juya ta har sai ta fara kumfa. Haka za a ci gaba da juya ta har sai ta fara ƙamshi daga nan sai a saukar da shi a kawo sinadarin ƙamshi (flavor) da suga da madara a zuba a ciki.[30]

3.5.3 Yadda Ake Sarrafa Waken Suya A Yi Daddawa.

Da farko idan aka ɗebo waken suya daidai yadda ake buƙata za a zuba shi a cikin tukunya a ɗora tukunyar akan wuta, idan ya ɗauki zafi za a dinga yi ana jujjuya shi kamar yadda ake juya giɗa idan za a yi motsin geme, za a ci gaba da juya shi har sai ya fara baƙi ko ja, amma ba a son yayi baki sosai saboda zai iya ƙonewa.

 Daga nan sai a sauke a zuba ruwa a cikin tukunyar idan ya jiƙa za a ga kwalfar ko bayan waken suyar yana tasowa a sama, daga nan sai a wanke a cire kwalfar, kamar dai yadda ake cire kwalfar farin wake idan za a yi alala ko ƙosai, bayan an gama wanke shi an cire kwalfar sai a sake ɗora tukunya akan wuta a zuba ruwa a zuba waken ciki, daga nan sai a sa wuta sosai idan ya fara tafasa za a ga wannan sauran kwalfar da bata cire ba ta taso saman tukunyar zata ci gaba da bori. Bayan waken ya dahu sosai sai a sauke a zube shi cikin abin tata (gwagwa) irin wadda ake tace shinkafa. Bayan ya tsane ruwan sun gama zuba, za a samo buhu idan an shinfiɗa buhun sai a debo waken a baza saman buhun a barbaɗa gishiri sai a ƙara aza wani buhu a sama a ƙara baza waken a kuma barbaɗa gishirin haka nan za a ci gaba har a baje waken gaba ɗaya sannan sai a bar shi ya kwana biyu a kan buhun za a ga ya tsane sosai har ya fara ƙanshi.

 Daga nan sai a ɗauke shi a zuba cikin turmi a ta daka (swaɓa) za a ci gaba a daka shi har ya haɗe idan ya haɗe za a ɗauko manja ana shafawa a hannu ana ɗebo shi ana marata ana ajewa.[31]

3.6 Naɗewa.

  Ko shakka babu garin Gusau gari ne mai ɗimbin tarihi wanda ya bun ƙasa ta fannin tattalin arziki musamman ga noma, wannan ne yasa noman waken suya ya samu gindin zama a garin kuma al'ummar Gusau su na amfani da waken suya domin abubuwa da dama kamar yadda muka ambata a sama.

BABI NA HUƊU

4.0 Gabatarwa

   Wannan babi kamar yadda takensa ya nuna cewa gala a matsayin sana'a, to za a ga cewa babin ya ƙunshi abubuwa kamar haka samuwar sana'ar gala a garin Gusau ta yadda wasu suka ganin waɗannan dalilai su suka samar da sana'ar gala a garin Gusau, da kuma nuna yadda ake yin gala da kuma lokutan da ake aiwatar da sana'ar da kuma kayan aiwatar da sana'ar babin bai tsaya nan ba ya kuma nuna muhimmancin sana'ar ga tattalin arziki da kuma zamantawa har ila yau akwai ma'anar harshe da kuma zaurance, zamu ga yadda sana'ar gala ta haifar da zaurance daga ƙarshe zamu ga jadawalin zaurancen masu sana'ar gala a garin Gusau.

4.1 Samuwar Sana'ar Gala a Garin Gusau.

   Sana'a wata aba ce mai muhimmanci ga rayuwar al'umma, masana tarihi sun nuna cewa sana'a ta samo asali ne tun daga lokacin 'ya'yan annabi Adamu. Ta hanyar sarrafa itace a matsayin galma da ake noma da ita, ashe kenan samuwar sana'a ga ɗan-Adam wani daɗaɗɗen tarihi ne da ya fara wanzuwa tun farkon halittar bil'adama. (Sayyinna da wasu 2017).

Saboda haka sana'a ta zamo wani ginshiƙi na al'umma wanda bil'adama ba zai iya rayuwa ba tare da ita ba.

   Kasancewar kowace al'umma a duniya ta tanadi wasu muhimman hanyoyi da take bi ko amfani da su wajen gudanar da harkokin rayuwarta ta yau da kullun. Waɗannan hanyoyi suna ƙunshe da wasu muhimman fasahohi da aka gada tun kaka da kakanni, su ne suke taimako ga rayuwa wajen dogaro da kai da abin da ake ci a kuma biya buƙatun rayuwa. Al'ummar Hausawa na kiran waɗannan hanyoyi da suna sana'o'i. (Sayyinna da wasu 2017).

   Dangane da tarihin gala a garin Gusau mun samu ra'ayoyi daban-daban dangane da samuwar sana'ar gala a garin Gusau. A wata tattaunawa da muka yi da malamaina ina suka ba da tasu fahinta a kan samuwar sana'ar gala a garin Gusau inda Dr Adamu Rabi'u Bakura ya fara bayyana cewa yana ganin gala ta samu ne a lokacin da Nijeriya ta shiga wani matsanancin hali na tattalin arziƙi a lokacin mulkin sojoji musamman daga lokacin mulkin janar Muhammadu Buhari har zuwa lokacin mulkin janar Ibrahim Badamasi Babangida IBB (1983–1993). A wannan lokaci ne Nijeriya ta shiga halin ha'ula'i na tattalin arziƙi har ya kai da cewa nama ya yi ƙaranci, a wannan lokacin ne mutane suka sami dabarar yin gala suna amfani da ita a matsayin nama.[32]

Haka shi ma Dr Musa Fadama Gummi, cewa ya yi a tasa fahimta gala wani sabon abinci ne wanda ya samu sanadiyar shigowar waken suya a garin Gusau. Ya ci gaba da cewa gala ta samu ne a garin Gusau lokacin da gwamnatin jihar Zamfara ƙarƙashin jagorancin gwamna Ahamad Sani Yariman Bakura ta gabatar da wani shirin i nganta noma wanda ake kira da Turanci Zamfara Comprehensive Agricultural Revolution Program (ZACAREP) a lokacin ne manoma suka duƙufa ainun wajen noman waken suya. Saboda haka muna iya cewa samuwar gala da sana'ar gala ya ta'allaƙa ne sanadiyar fara noman waken suya.[33]

   A hirar da nayi da Hajara Umar, ita kuma tana ganin cewa "gala kanta ta samo asali ne daga daƙashi wato wanda ake samu ta hanyar sarrafa nonon awaki ko raƙuma ko tumaki da sauransu, musamman masu ɗanyen jego. Ta haka abin ya sami asali. Daga baya sanadiyar samuwar waken suya sai aka dawo ana amfani da shi, kuma sai aka kira shi da gala ko ƙwai-da-ƙwai maimakon a kira shi da daƙashi har ana sayarwa a wurare daban-daban a cikin garin Gusau"[34].

  Ta alaƙantar da daƙashi da gala ta la'akari da yanayinsu da yanayin da ake cinsu da yanayin da ake sarrafawa.

4.2 Yadda ake Yin Gala A Garin Gusau.

  Ɗan Adam yana da hanyoyi da dama wajen aiwatar da kowane irin abu a rayuwarsa, haka abin yake ko a wajen samar da gala. Za mu iya cewa akwai wasu matakai da ake bi idan za a samar da gala. Kamar haka. Mataki na farko shi ne, za a ɗebo waken suya a gyara waken a cire datti daga cikin waken ya zamo ba wani datti da ke ciki sannan a wanke shi a rege tsakuwa da ƙasar da ke cikinsa ya fita tass, sannan a kai a markaɗo.

Mataki na biyu shi ne bayan an markaɗo sai a zuba masa manja a juya shi sosai. Ana saka manja ne saboda yana yin kumfa lokacin da ake tace shi amma idan an sa manja ba zai yi kumfa sosai ba, amma kaɗan ake sa manjan ba da yawa ba.

Mataki na uku shi ne bayan an tarfa manjan sai a juya shi sosai sannan a zuba ruwa, amma ruwan ba da yawa za a zuba ba a cikin ƙullun saboda a sami damar tace ƙullun domin a fitar da madara daban dussa daban bayan an gama tacewa Sai a juye a cikin tukunya babba a dora a kan wuta, a riƙa kula har sai tukunyar ta tafasa, Yana tafasowa za a ga kumfa yana sama.

Mataki na huɗu bayan ta tafaso har ta fara kumfa sai a sami ruwan tsami ko ruwan yami ko sinadarin tsami a zuba a ciki. Amfanin wannan ruwan tsami shi ne idan har ba a zuba shi ba to ruwan kullun za su cigaba d

a tafasa ne kawai, ba tare da ya dunƙule ko cure wuri ɗaya ba. Idan an zuba ruwan tsami za a ga tana haɗe jikinta da kanta.

 

                                                Bayan anzube shi cikin gyalen tata

Mataki na biyar Sai a bar ta ta ƙarasa hadewa, sannan a juye a cikin abin tata a matse, Sannan a kulle bakin abin a dora mata abu mai nauyi domin ta tsane sosai

 Idan ta tsane sai a kwance a yayyanka ta daidai buƙata

Wannan ita ce hanyar da ake bi wajen samar da gala. Da haka ne za mu iya cewa waɗannan hanyoyi da muka zayyana a sama su ne hanyoyin da ake bi wajen gudanar da  

 

                                 Gala bayan an soyata

Aikin gala a garin Gusau. (Maman Haris, S. 2020).[35]

4.2.1 Masu Aiwatar da Sana'ar Gala a Garin Gusau

 Sana'ar gala sana'a ce wadda ta samu cikin wannan zamani. Kasancewar kowace sana'a tana da keɓaɓɓun mutane da ke yinta. Misali kamar sana'ar noma, ƙira, wanzanci, za ka ga mafi yawa maza ne ke yin ta, akwai kuma wadda mata ne kawai suka keɓantu da ita kamar sana'ar sayar da hakin maye, ko dahe-dahen abinci, sai kuma akwai sana'ar da ana samun maza ana samun mata wato wadda suka yi gamayya. Misali sana'ar sakai da kayan koli.

  Duk da cewa ana samun saɓani ta wani gefe, amma dai kowace sana'a na da mafiya rinjayen waɗanda ke gudanar da ita.

  Haka abin yake ga sana'ar gala, sana'ar gala sana'a ce wadda mata ne mafi yawa ke yin ta, kasancewar sana'ar ta keɓantu da wasu abubuwa waɗanda mata aka sani da su ba maza ba. Misali dake-dake da dafe-dafe. Daga cikin matan da ke sana'ar su ne kamar haka.

(1) Matan aure: su mafi yawa a cikin gida suke yin galar, ba kasafai za ka sami suna yi a waje ba. Sai dai wasu sukan sami ɗan talla da zai iya kasancewa ɗiyansu ko almajiransu wanda shi yake kai galar wurin talla a kowane lungu da saƙo na garin Gusau.

(2) Zawarawa: waɗannan mafiya yawa suna gudanar da sana'ar a waje ne kamar Kasuwa ko Dandali ko kuma a Ƙofar gidansu ko bakin titi.

(3) Ƴan mata/Budurwai: wannan sashe na ƴammata kamar na Zawarawa ne.

(4) Yara maza: su waɗannan mazan mafiya yawansu ɗora masu tallar ake yi, ba tasu ba ce. Zai iya kasancewa ta iyayensu ce ko uwar gijiyarsu.

(5) Tsofaffin mata su ma suna ɗaya daga cikin waɗanda ke aiwatar da wannan sana'ar

 Abin da ake so a fahimta a nan shi ne sana'ar gala sana'a ce wadda mata ke gudanarwa a Gida ko a Kasuwa ko Dandali ko Bakin titi da sauran wuraren da suke samun taron mutane, wato dai idan muka lura za mu iya cewa sana'ar gala, sana'a ce ta mata.

4.2.2 Lokacin da ake Aiwatar da Sana'ar Gala.

 Masu iya magana kan ce "lokaci abokin aiki" lokaci wani abu ne mai muhimmanci, ko wace sana'a tana da lokacin da ake yin ta, misali kamar sana'ar Noma ana yin ta lokacin damina, haka abin yake ga ita ma sana'ar gala, akwai lokuta keɓaɓɓu waɗanda ake aiwatar da sana'ar gala a garin Gusau, sai dai a wannan yanayi kusan kowane lokaci za ka iya samun masu sana'ar gala, kamar da safe, rana, maraice ko da dare.

 Da safe ana samun wasu masu yin sana'ar gala a wannan lokaci a wasu yankuna na garin Gusau. Ganin cewa mutane da yawa suna cin gala a matsayin abinci a wannan zamani da abinci ya ƙaranta wanda a can lokacin baya ba kasafai ake samun masu sana'ar gala da safe ba. A hirar da nayi da Hajara Umar ta bayyana cewa "tana gudanar da sana'ar a lokuta biyu, safiya na ɗaya daga ciki, sai dai da safen ba iya gala kawai take yi ba har da ƙosai". Ko yanzu mafi yawan masu sana'ar da safe sukan yi ta ne domin kai wa makarantun boko da na islamiya.[36]

  Lokacin rana yana ɗaya daga cikin muhimman lokutan da ake gudanar da wannan kasuwanci ko wannan sana'ar ta gala a garin Gusau. Domin a wannan lokaci ne za ka sami masu sana'ar ta gala a kowane lungu da saƙo na garin Gusau kamar su, Ƴanɗorayi, gadar Abu magaji, Fira-da-kwaɗɗi, Sha'iskawa, Sabon gari, Honhon maishanu, Gadar baga, Bakin silma, Janyau, da sauransu. Kuma akan sami cinkoson masu sayen gala a waɗannan wuraren.

  Lokacin maraice/dare, waɗannan lokuta ma ana samun masu gudanar da wannan sana'ar a lunguna da saƙuna na garin Gusau wanda shi ma za a iya cewa yawanci masu sana'ar a wannan lokacin sai sun dawo daga makarantar islamiya sannan suke fara ta a daidai wannan lokaci kuma kowa ya dawo daga wurin sana'ar sa da wurin aikinsa, sai dai mafiya yawa masu sana'ar a wannan lokaci maraice/dare suna gudanar da ita ne a ƙofar gidajen su.

4.2.3 Kayan Haɗa Gala

 Waɗannan kayan su ne kayan da ake yin amfani da su wajen samar da Gala/Awara.

1. Waken suya:

2. Manja

3. Ruwa

4. Ƙyallen tata

5. Murhu da Itace

6. Tukunya

7. Ruwan yami/tsami

8. Wuƙa

9. Tasa da Man gyaɗa

10. Ruwan magi da gishiri

11. Matsami

12. Kwando

13. Yaji

14. Leda da

15. Kabeji

16. Albasa

 

4.3 Muhimmancin Sana'ar Gala:

Muhimmanci a cikin ƙamusun Hausa (2006) ya bayyana ma'anar muhimmanci da cewa "Abu ne mai daraja kwarai ko amfani kwarai da gaske ko kuma abun farko-farko da mutum zai yi".

 Don haka za mu iya cewa sana'ar gala ba wai ta tsaya ne kawai a kan samar da abinci ko wani abin marmari kawai ba, sana'ar gala ta samar da tattalin arziƙi da kuma samar da kyakkyawar zamantakewa a tsakanin al'umma.

4.3.1 Tattalin Arziki.

 Kasancewar sana'ar gala sana'a ce wadda mafiya yawan mata ne ke yin ta a garin Gusau saboda haka muhimmancinta bai tsaya kawai ga mata ba har da maza.

Hausawa kan ce; 'ƙafa ba ta tsayi inda babu ƙasa' wannan na nufin kowace rayuwa ba ta gudana ba tare da ta samawar kanta wata hanya ta dogaro da kai ba ta hanyar gudanar da wata sana'a don ta tsaya a kanta. Sanadiyar samuwar sana'ar gala wasu mata sun  sami abin yi ko kuma a ce abin da za su dogaro da kansu, da yawa wasu matan aure sanadiyar ɗan abin da suke samu sakamakon sana'ar gala basu tsaya sai mazansu  sun ba su komai ba, sai dai idan suna buƙata sai su yi wa kansu. Da hakan wasu suke sayen kayan anko da gadaje da kujeri da wasu buƙatu na yau da kullum.

Haka kuma ga zawarawa, wasunsu su suke ɗauke da marayun da 'ya'yansu ta hanyar biya masu kuɗin makaranta da abinci da lafiyarsu da muhallin da za su zauna a ciki.

Haka ko ga ƴammata abin ya kai yawancin su sakamakon wannan sana'a sun sayi kayan ɗaki da na kicin wasun su ma da wannan sana'ar ma suke tallafa wa iyayensu

  4.3.2 Zamantakewa.

 Sana'ar gala ɗaya ce daga cikin sana'o'i waɗanda ake yi domin dogaro da kai, kuma wannan sana'ar tana da muhimmanci musamman a wurin samar da haɗin kai ga jama'a domin a duk inda ka sami wata tugufar mai gala a cikin garin Gusau za ka sami wuri ne da ke da taron mutane iri daban-daban kuma cikin annashuwa. Haka kuma kasancewar sana'ar wata turba ce ta dogaro da kai da samarwa kai wata kafa ta samun abinci na yau-da-kullun wanda rashin hakan kan iya haifar da waɗansu matsaloli a cikin al'umma, kamar irinsu, rashin tsaro, da taɓarɓarewar tarbiya, da yawan sace-sace, da barace-barace da wasu dabi'u maras kyau.

 Lura da haka za a iya cewa wannan sana'ar ta gala ta samar da tsaro da zaman lafiya.

 Haka kuma wannan sana'ar ta haifar da auratayya a tsakanin al'umma duk da cewa mafiya yawa mata ne ke wannan sana'ar, amma za ka sami sau da yawa suna gudanar da sana'ar ne a kasuwanni, ko makarantu ko dandali kuma mafi yawa waɗannan wurare ne da ake sami cuɗanya tsakanin maza da mata musamman samari, a cikin unguwanni ma ba ka raba tugufar sana'ar gala da samari. Kasancewar wannan sana'ar sana'a ce wadda ta shafi maza da mata, to za mu iya cewa sana'ar ta haifar da auratayya tsakanin maza da mata musamman 'yanmata da zawarawa . Inda wasu masu aiwatar da ita sun zaɓi wannan sana'ar a matsayin wata kafa ta samun miji, saboda wasunsu ba su da wata hanya ta samun miji sai ta hanyar wannan sana'ar. Wasu suna ganin cewa a madadin su ƙunshe a cikin gida gara su fito su yi wannan sana'ar ko da wani zai gan su ya aure su

4.4 Ma'anar Harshe

Masana sun sha tofa albarkacin bakinsu a kan ma'anar Harshe. Ga kaɗan daga cikin ra'ayoyinsu:

Sapir (1956:1) ya bayyana harshe da cewa, wata hanya ce ta bayyana kai da kuma hulɗa tsakanin mutane wadda dabbobi ba su da irinta.

Galadanci (1976) ya kalli harshe a matsayin “Dillalin zuci, sai zuciya ta gama saƙa maganganu a cikinta sai a yi amfani da harshe wajen furta abin da ake son furtawa”.[37]

Shi kuwa Richard (1985) cewa ya yi “Harshe shi ne hanyar sadarwa ta musamman da ɗan'adam ke amfani da ita wadda ta ƙunshi tsararrun sautukan magana tun daga matakin ƙwayar sauti har zuwa jumla”.

Harshen mutum kuwa shi ke taimaka masa wajen bayyana sababbin tunane-tunane da fahimtar kalmomi da jumloli da kuma samun damar tsara magana da jera tunani da danganta kalmomi ko jumloli da ma'anoninsu a zahiri. Harshen mutum shi ke tafiyar da tunaninsa a cikin kowane al'amari da kuma bayyana masa duniyar da yake ciki ko fahimtar duniya. (Yule, 1985: 96).[38]

A ra‟ayin Bagari (1986) kuwa “Harshe hanyar sadarwa ce, da ake amfani da shi, wajen sadarwa ta hanyoyi guda biyu. Wato ko dai a furta magana da baki mutum ya ji da kunnensa ya fahimta ko kuma a rubuta”.[39]

Ƙamusun Hausa na Jami'ar Bayero (2006) an bayar da ma'anar harshe da: Hanyar magana tsakanin al'umma iri ɗaya.

Harshe yana da matuƙar muhimmanci ga al'umma domin kuwa shi ne sadarwa, babu wani al'amari ɗaya da ya shafi ɗan Adam wanda babu harshe a cikinsa. Da harshe ne ɗan-Adam ke tunani da sadarwa ta hanyar magana ko ishara, ta harshe ne mutum ke bayyana ra'ayinsa da addininsa da sha'awarsa da fahimtarsa ga duk wani al'amari na duniya. (Ndimele, 2001: 3).[40]

Harshe wata ƙunshiya ce ta musamman, da ta shafi mutum da furuci da ji da kuma ganewa. Furucin nan kuwa yana bukatar cikakken ɗabi'unsa da suka shafi rayuwa gaba ɗaya, daɗa mace ce ko namiji, yaro ko babba, malami ko jahili, basarake ko talaka, kai har ma da sana'arsu. Haka kuwa tsarin kowane harshe yake daga furuci har zuwa jerin abin da aka furta na sauti (Yakasai, 2012).[41]

La'akari da waɗannan ma'anoni muna iya cewa harshe wata hanya ce da ɗan-Adam ke amfani da ita domin sadarwa a halin rayuwarsa.

4.5 Yadda Sana'ar Gala Ta Haifar Da Zaurance.

  Kasancewar zaurance wani salon zance ne na sirri ko kuma wani yare ne da wasu mutane biyu ko fiye da haka sukan ƙirƙira saboda nuna gwanancewa a kan harshen Hausa kuma domin su yi ɓadda bamin zance ba tare da wani ya san ko ya fahinci abin da suke nufi ba.

 Akasarin waɗanda suka fi yin wannan zaurancen 'yanmata ne da samari kuma ita ma wannan sana'ar ta gala mata ne ke yawan yin ta a wurare daban-daban na garin Gusau, kamar su kasuwa ko makaranta ko dandali ko cikin unguwanni da sauran wuraren da ake samun cinkoson mutane.

  Saboda haka ne masu sana'ar ta gala suka ga ya dace su samarwa kansu wata hanya ta sadarwa a tsakaninsu, wato su ƙirƙiri wani yare wanda za su riƙa zantukansu na yau da kullm musamman a lokacin da suke so su yi wata magana ta sirri a tsakaninsu.

 A hirar da na yi da wata mai sana'ar gala mai suna malama Balkisu Aliyu, ta nuna man cewa "mun ƙirƙiri wannan salo ne na magana wato zaurance domin mu riƙa rikitar da mutane a lokacin da muke magana a tsakanin mu ba tare da kowa ya gane abin da muke cewa ba".[42]

 Muna iya cewa haɗin kan masu sana'ar gala a garin Gusau shi ya haifar masu da wata fasaha ta yadda za su sami wani zance mai sarƙaƙiya a tsakaninsu kuma su fahinci junansu, saboda shi zaurance zance ne wanda ba mai iya gane shi sai waɗanda suka ƙirƙire shi. " A wani lokaci ma muka riƙa yin wannan zance saboda samun raha a tsakanin mu, saboda sabo da shi koda mu kaɗai ne babu kowa, da shi muke magana da juna koda ba a wurin sana'ar ba idan muka haɗu da wannan yaren muke magana da juna". Hadiza da Suwaiba.[43]

 4.6 Jadawalin Zaurancen Masu Sana'ar Gala.

 A cikin wannan bincike an samu zaurancen masu sana'ar gala a garin Gusau har iri biyu, wanda wasu ga nasu zaurancen sun yi amfani gaɓa mai "ze" a ɗayan ɓangaren kuma suna amfani da harafi na "s"

       Zaurance.                                                            Ma'ana

"Ze"

(1) Yazekazesuzewaze.                                          (1) Ya kasuwa

(2) Yauzebaze kazesuzewaze.                              (2) Yau ba kasuwa

(3) Nazewazekize kazeyize.                                   (3) Nawa ki kayi

(4) Tazeƙazereze.                                                    (4) Ta ƙare/ babu

(5) Zazekizejezekazesuzewaze.                            (5) Zaki je kasuwa

(6) Yazekizekeze.                                                     (6) Ya kike

   Wannan an samo shi ne a wajen Hadiza Ababakar da Suwaiba Sulaiman.

"S"

(1) Isnaskiskassasyeswaskes?                             (1) Ina kika sayen wake?

(2) Haskasmaisyaskasraskusɗis                          (2) Haka mai ya ƙara kuɗi

(3) Yausnaswastisyaswaskes                               (3) Yau nawa tiyar wake?

(4) Zaskisjeskassuswas.                                        (4) Zaki je kasuwa?

(5) Isnaszaskisjes.                                                   (5) Ina zaki je?

(6) Yismisniscansjis.                                               (6) Yi mini canji

  Balkisu Abdullahi.

 A iyakar nawa bincike wannan shi ne zaurancen da na samu a wurin wasu masu sana'ar gala a garin Gusau.

4.7 Nadewa.

  Idan muka dubi wannan babi zamu ga cewa an bayyana yadd aka samar da sana'ar gala a garin Gusau, kuma mun bayyan yadda ake yin gala da kayan da ake amfani da su wajen aiwatar da wannan sana'ar da lokutan da ake sana'ar a garin Gusau, haka kuma munga ma'anar harshe daga masana daban-daban daga nan kuma munga yadda sana'ar gala ta haifar da zaurance da manufarsu ta samarwa kansu da wannan yaren, sannan mun kawo wasu daga cikin misalin zaurancen da masu sana'ar gala a garin Gusau suke amfani da shi.

BABI NA BIYAR

5.0 Gabatarwa.

A wannan babin ne aka yi ƙoƙarin naɗe wannan nazari ta hanyar faɗin sakamakon wannan nazari da ya gabata a taƙaice, ya kuma bayar da shawarwari a kan nazarin da ya shafi yadda masu sana'ar gala suka samu wata hanya ta sadarwa.

5.1 Taƙaitawa.

An gabatar da wannan nazari ne ta hanyar yin amfani da babi-babi har guda biyar. Kamar yadda kowane nazari yakan kasance, wannan kundin nazarin an fara binciken ne da babi na ɗaya mai taken gabatarwa. Wannan babin yana ɗauke da gabatarwa dangane da yadda aikin ya kasance, an kuma bayyana manufar bincike da hasashen bincike da farfajiyar bincike, da matsalolin bincike, da muhimmancin bincike da hanyoyin gudanar da bincike. Saboda haka, babin ya yi ƙoƙarin bayar da cikakken hoton yadda binciken zai kasance.

  A babi na biyu an yi waiwaye ko nazarin ayyukan da suka gabata masu alaƙa da wannan nazarin ta kusa ko ta nesa. A sakamakon haka ne aka ƙara samun hujjojin ci gaba da bincike.

  A babi na uku mai taken Gusau da tarihinta, an yi ƙoƙarin bayar da ma'anonin tubalan take, waɗanda suka haɗa da ma,anar salo, da ma'anar sana'a, da ma'anar zaurance, da kuma ma'anar gala. Bayan haka kuma an kawo taƙaitaccen tarihin garin Gusau, da kuma yadda aka samu waken suya, da yadda ake sarrafa waken suya. Daga ƙarshe an nuna yadda waken suya ya samu karɓuwa a wajen al'umma.

  Babi na huɗu yana ƙunshe da samuwar sana'ar gala a garin Gusau, da yadda ake yin gala a garin Gusau, wanda a ƙarƙashinsa akwai masu aiwatar da sana'ar gala a garin Gusau, da lokutan aiwatar da sana'ar gala, da kayan da ake aiwatar da sana'ar gala da su. Haka kuma duk a wannan babi anyi ƙoƙarin kawo muhimmancin sana'ara gala ga tattalin arziki da kuma zamantakewa a tsakanin al'umma, da kuma ma'anar harshe, da yadda sana'ar gala ta haifar da zaurance, da ƙarshe babin ya kawo jadawalin zaurancen masu sana'ar gala.Wanda shi ne maƙasudin wannan aiki gaba ɗaya.

Babi na biyar yana ɗauke da naɗewa da sakamakon bincike, da shawarwari, sai manazarta.

5.2 Sakamakon Bincke.

A yayin gudanar da wannan bincike da aka yi mai take "Gala Sabon Salon Zaurance a Garin Gusau" an gano cewa ita sana'ar gala tana da matuƙar muhimmanci ga rayuwar mutanen garin Gusau domin tana taka rawar gani a fannin tattalin arziki garin, a hirar da nayi da Hajara Umar ta tabbatar min da cewa "wannan sana'ar ita ce jigon rayuwarta da ta iyalanta domin da ita ne take samun abin sakawa a bakin salati da kuma maganin wasu matsalolimta na yau da kullum. Ta tabbatarmin da cewa da wannan sana'ar ce ta ɗauki nauyin karatun ƴaƴanta har kuma ta taimaka wa wasu ƴan'uwanta.

 A wajen gudanar da wannan bincike an gano cewa sana'ar gala ta ba da gudummuwa ƙwarai wajen zamantakewa ta hanya ƙara danƙon zumunci a tsakanin mutane.

 Sana'ar ta ba da gudummawa ainun wajen tarbiyantar da mutane musamman mata, a firar da nayi da Binta ta unguwar Nasarawa a garin Gusau ta bayyana man cewa "ta fara wannan sana"ar ne ta gala domin ta gujema roƙon samari wanda hakan zai iya jefa rayuwarta cikin wasu halaye marasa kyau dalilin rashin sana'a.

A yayin gudanar da wannan binciken angano sana'ar tana ƙara zamantakewa a tsakanin mutane domin ta haɗa auratayya da dama.

A yayin gudanar da wannan bincike an gano cewa akwai wasu rukunin mutane mabiya addinin kirista da suka ɗauki gala a matsayin nama. Wannanan ɗariƙa suna kiranta da suna Brothehood of the Cross and Stars ('yan olimbo-olimbo).

Kuma a yayin gudanar da wannan binciken an gano cewa masu sana'ar gala a garin Gusau suna da wata hanya da suke amfani da ita wajen sadarwa a tsakaninsu.

5.3 Shawarwari.

Bayan kammala wannan nazari mai taken: “Gala Sabon Salon Zaurance a Garin Gusau” wanda ya yi ƙoƙarin cike giɓin da aka bari dangane da nazarin Hausar rukunin masu sana'ar gala. Akwai buƙatar a ba ɗalibai da duk wani mai ra'ayin nazari ilimin walwalar harshe shawara kamar haka:

-  Ya kamata gwamnati ta samar da wata hanya ta bayar da tallafi ga masu yin sana'ar ta gala domin ƙara inganta sana'ar ta gala domin samarwa mutane abin da za su dogaro da kansu musamman mata.

-  Ya kamata a samu wata hukuma wadda za ta sa ido a kan yadda ake gudanar da wannan sana'ar ta gala a garin Gusau domin maganin ɓara gurbi.

 - Ya kamata iyayen masu sana'ar su san wuraren da 'ya'yansu ke zama domin gudanar da wannan sana'ar kuma su sa ido da kai komon 'ya'yansu a wurin sana'ar da kuma sa ido ga waɗanda za su mu'amula da su.

- A yi ƙoƙari a dinga nazartar harshe don a ƙara gano irin gudummuwar da harshe ke bayarwa ga al‟umma.

- A yi ƙoƙari a nazarci zantukan sauran rukunan masu sana‟a ta fuskoki daban-daban.

 

5.4 Naɗewa.

Wannan babi shi ne babi na biyar wanda yake babi na ƙarshe a wannan bincike wanda yake ɗauke da abubuwa kamar haka, gabatarwa, da taƙaitawa, da sakamakon bincike, da shawarwari, daga ƙarshe sai naɗewa.

 

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CNHN. (2006). Ƙamusun Hausa Na Jami’arBayero. Zaria: Ahmadu Bello

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Dolezel, L. (2008) ‘’Towards a Structural Theory of Content in prose fiction

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 http://dandalinnomadakiwo.blogspot.com/2013/10/noman-waken-suya-2-masu-karatu-barkan.html?m=1

 https://ncsoy.org/media-resources/history-of-soybeans/ 20/04/2020

     11:30pm

  https://www.soyinfocenter.com/HSS/africa1.php

 

Mutanen da aka yi hira da su

Aisha Aliyu, Gadar Baga Gusau, ranar asabar 04/04/2020 da ƙarfe 1:00pm  Balkisu Aliyu dake  Unguwar gwaza Area tudun wada Gusau a ranar juma'a 20/03/2020 da misalin  ƙarfe 5:00pm 'yar kimanin 22.

Dr. Abubakar Adamu Masama a cikin Jami'ar tarayya Gusau a ranar talata 5/10/2021 da misalin ƙarfe 2:20pm. 

Dr Adamu Rabi'u Bakura a cikin jami'ar tarayya ta Gusau a ranar litinin 16/03/2020 da misalin 1:00pm.

Dr Musa Fadama Gummi a cikin Jami'ar tarayya ta Gusau ranar litinin 16/03/2020 da misalin ƙarfe 1:00pm

Hadiza Abubakar da Suwaiba Sulainan da suke unguwar Abarma gada biyu area Gusau a ranar alhamis 12/03/2020 da ƙarfe 4:300pm

Hajara Umar dake unguwar Sabuwar Hanya Tudun Wada Gusau ranar alhamis 12/03/2020 da ƙarfe 4:30pm.

Inna Tumba dake ƙauyen Gidan Baushi Gusau a ranar lahadi 03/10/2021 da misalin ƙarfe 4:30pm.

Sadiya Maman Haris, Sabon Gari Gusau, ranar asabar 21/03/2020 da ƙarfe 5:00pm

Shafa'atu, Isah dake unguwar Sabuwar Hanya Tudun Wada Gusau ranar asabar 02/01/2021 da ƙarfe 10:00am

Ummi Usman ta Unguwar Sabon Gari Gusau a ranar Asabar da misalin ƙarfe 11:30am.

---

[1]  Sun yi wannan aikin ne a jami'ar Cambrige da ke USA.

[2]   A taron ƙarawa juna ilimi tsakanin malamai da ɗalibai a jami'ar Bayaro da ke Kano.

 

[3]  a matakin M.A a sashen koyar da harsunan Najeriya a jami'ar Bayaro da ke Kano

[4]  a kundin digirinsa biyu sashen koyar da harsunan Najeriya a jami'ar Bayaro da ke Kano.

[5]   a kundin digirinsa na biyu da aka gabaratar a sashen koyar da harsunan Najeriya a jami'ar Bayaro da ke Kano.

 

[6]   a kundun digirinsa na farko a jami'ar Ahmadu Bello Zaria.

 

[7] Asalin kalmar sana'a, kalma ce ta Larabci, amma shi Balarabe ba sana'a yake cewa ba, yana cewa swana'a. Yadda Bahaushe ya hausantar da kalmar ta koma ta sa. Ya mayar da harafin swadun صzuwa سsannan ya ƙara canza harafin ainun zuwa hamza, nunun dama Bahaushe yana ita shi yasa bai canzata ba sannan sai ya ƙara madda a tsakanin nunun da madda sai ya mayar da kalmar swana'a zuwa sana, daga nan sai ya ƙara ishba'in fataha ga alhamza sai ya zama a sai aka sami kalmar sana'a. Amma ma'anar kalmar  a Larabci shi ne, ya aikata ko ƙwarewa wajen wani aiki. An sami wannan ma'anar kalma ne daga bakin Shugaban sashen Arabic Dr. Abubakar Adamu Masama Jami'ar Tarayya Gusau, a ranar talata 5/10/2021 da misalin ƙarfe 2:20pm.

[8] Galadanci, M.K.M da wasu (1992). Hausa Don Ƙananan Makarantu,

 

[9]  Sharifai, B. (1990) Take da Kirarin Sana'o'in Gargajiya: Nazarin Ma'anarsu ga Rayuwar Hausawa. Kano: Kundin digiri na biyu Sashen Harsunan Najeriya. Jami'ar Bayaro.

[10]  Yahaya, I.Y. da Wasu. (2001). Darussan Hausa Don Manyan Makarantun Sakandire 2. Ibadan: University Press.

[11]  CNHN, (2006). Ƙamusun Hausa. Zaria: Ahmadu Bello University Press.

 

[12]  Bargery, G.P (1934) Hausa-English and English-Hausa Vocabulary London: Oxford University Press.

[13]  Wushishi, S.S. (2011). "Dangantakar Magani Da Wasu Sana'o'in Gargajiya Na Hausawa". Sakkwato: Kundin Digiri na Biyu, Sashen Harsunan Najeriya; Jami'ar Usman Ɗanfodiyo.

 

[14]  Gusau, S.M. (1993). Dabarun Nazarin Waƙa Adabin Hausa, Kaduna: Fisbas Media Service.

 

[15]  Ɗangambu, A. (1981) "Ɗaurayar Gadon Feɗe Waƙa" Saahen Koyar da Harsunan Nijeriya; Kano Jami'ar Bayaro.

[16]  Clusenar, A. (1976). Introduction to Literary Stylistic. London Bats Ford B.T.

 

[17]  Ɗangambo, A. (1984). Rabe-Raben Adabin Hausa da Muhimmancinsa ga Rayuwar Hausawa, Maɗaba'ar kamfanin "Triumph" Kano; Gidan Sa'adu Zungur.

[18]  Yahaya, I.Y. Zariya, M.S. Gusau, S.M. da 'Yar'aduwa, T.M. (1992). Darussan Hausa Don Manyan Makarantun Sakandire 1. Ibadan; University Press PLC: Nigeria.

 

[19]  Hajara Umar dake unguwar Sabuwar Hanya Tudun Wada Gusau ranar alhamis 12/03/2020 da ƙarfe 4:30pm.

 

[21]   Sadiya Maman Haris, Sabon Gari Gusau, ranar asabar 21/03/2020 da ƙarfe 5:00pm

[22]  Aisha Aliyu, Gadar Baga Gusau, ranar asabar 04/04/2020 da ƙarfe 1:00pm

 

[23] Abdulmalik, A. da Gusau, M . I (2019) HASKEN MASARAUTA: Rayuwa da Zamanin Mai Martaba Sarkin Katsinan Gusau na Tara (9) Alhaji (DR) Ibrahim Bello.

[24]  Sarkin Fawa, A. (2019). Sarautar Fawa A Garin Gusau. Kundin digiri na ɗaya, Jami'ar tarayya ta Gusau, Zamfara.

[25]  Sarkin Fawa, A. (2019). Sarautar Fawa A Garin Gusau. Kundin digiri na ɗaya, Jami'ar tarayya ta Gusau, Zamfara.

[26]  https://ncsoy.org/media-resources/history-of-soybeans/ 20/04/2020

     11:30pm

[27]  https://www.soyinfocenter.com/HSS/africa1.php

[28]  http://dandalinnomadakiwo.blogspot.com/2013/10/noman-waken-suya-2-masu-karatu-barkan.html?m=1

[29]  Ummi Usman  da ke Unguwar Sabon gari Gusau a ranar asabar 20/04/2020 da misalin ƙarfe 11:30am

[30]  Shafa'atu, Isah dake unguwar Sabuwar Hanya Tudun Wada Gusau ranar asabar 02/01/2021 da ƙarfe 10:00a

[31]  Wannan ita ce hanyar da ake bi a sami daddawar waken suya, an sami wannan ne daga Inna Tumba ta unguwar gidan baushi a ranar lahadi 03/10/2021 da misalin ƙarfe 4:30pm

[32]  A tattaunawarmu da Dr Adamu Rabi'u Bakura a cikin jami'ar tarayya ta Gusau a ranar litinin 16/03/2020 da misalin 1:00pm.

[33] A tattaunawarmu da malamina Dr Musa Fadama Gummi a cikin Jami'ar tarayya ta Gusau ranar litinin 16/03/2020 da misalin ƙarfe 1:00pm

[34] A hirar da nayi da Hajara ,Umar dake unguwar Sabuwar Hanya Tudun Wada Gusau a ranar alhamis 12/03/2020 da misalin ƙarfe 4:30pm 'yar kimanin shekara 48.

[35]  Sadiya Maman Haris, dake unguwar Sabon Gari Gusau a ranar asabar 21/03/2020 da misalin ƙarfe 5:00pm 'yar kimanin shekara 39.

[36] Hira da  Abubakar, Ibrahim da yake unguwar  Tudun wada Gusau a ranar juma'a 13/03/2020 da ƙarfe 12:00pm.

[37]  Galadanci, M.K.M. (1976). An Introduction to Hausa Grammar. Ibadan:

[38]  Yule, G. (1985:96). The Study of Language An Introduction. Cambridge: University

Press.

[39]  Bagari, D. M. (1986). Bayanin Hausa: Jagora ga Mai Koyon Ilmin Harshe.

Rabat, Moroc: Imperemerie El-Ma‟arif Al-Jadida.

[40]  Ndimele, O.M. (Ed.) (2001:3). Readings on Language. Port Harcourt. M&J Orbit

Communication Ltd.

[41]  Yakasai, S. A (2012). Jagoran Ilmin Walwalar Harshe. Sokoto: Garkuwa Media

Services.

[42]  A hirar da na yi da Balkisu Aliyu da ke  Unguwar gwaza Area Tudun Wada Gusau a ranar juma'a 20/03/2020 da misalin  ƙarfe 5:00pm 'yar kimanin 22.

[43] A hirar da nayi da Hadiza Abubakar da Suwaiba Sulainan da suke unguwar Abarma gada biyu area Gusau a ranar alhamis 12/03/2020 da ƙarfe 4:300pm