Tsakure: Wasan barkwanci daɗaɗɗen abu ne kuma mai matuƙar muhimmanci a tsakanin al’ummar Hausawa daban-daban. Hakan ta sa al’ummar ke aiwatar da wasan barkwanci a tsakaninsu, musamman domin su yauƙaƙa zumunci tare da alkinta wasu al’adu da ɗabi’u da suka keɓanta da su don kar su yi ɓatan-dabo. Duba da muhimmancin da barkwanci yake da shi a tsakanin al’umma, makaɗan baka na Hausa a ƙasashen Nijeriya da Nijar suka himmatu wajen fito da wasu nau’o’in wasan barkwanci da suke gudana a tsakanin jinsunan wasu al’ummun Hausawa. Manufar wannan takarda ita ce, a yi nazarin waƙar Taubashi ta Abdulsalam Shatan Nijar ta hanyar fito da yanayin asali da dangantakar wasan barkwanci da ke tsakanin Gobirawa da Katsinawa da kuma wasu sigoginsa. Hanyar da aka yi amfani da ita domin haɗa bayanan binciken ita ce, samun matanin waƙar Taubashi aka saurare ta sannan aka ɗora ta a bisa ma’aunin nazari. A dunƙule, binciken ya gano cewa akwai dalilai mabambanta da suka haifar da wasan barkwanci tsakanin Gobirawa da Katsinawa, kuma ci gaba da yin sa ya ƙarfafa zumunta a tsarin cuɗe-ni-in-cuɗe-ka na waɗannan al’ummu.

Barkwancin Gobirawa da Katsinawa Daga Bakin Shatan Nijar

Ibrahim Garba Satatima, PhD
Sashen Koyar da Harsunan Nijeriya
Jami’ar Bayero, Kano

igsatatima@hau.buk.edu.ng
+2348035901435

1.0 Gabatarwa

Adabin Hausa faffaɗan fage ne wanda yake bayyana yadda al’ummar Hausawa suke tafiyar da harkokinsu na yau da kullum a bisa matakan rayuwa rayuwa mabambanta. Daga cikin taskar adabin Hausawa na gargajiya akwai wani muhimmin kaso mai nuna yadda Hausawa suke amfani da hikimarsu ta fuskar yin wasa a ciki mai ɗauke da kalamai masu haddasa raha na jin daɗi da kuma ƙarfafa zumunci a tsakanin wasu al’ummu[1]. Makaɗan baka na Hausa sukan yi amfani da barkwanci a matsayin tubali[2] ko kuma turke[3] su ƙulla ɗiyan waƙoƙinsu da dama. Suna yin haka ne kuwa domin su nusar da al’umma tarihi da alaƙar jini ko ta sana’a ko kuma domin nuna Muhimmancin zamantare su ya su da kuma a tsakaninsu da wasu al’ummu. Muradin wannan takarda shi ne a yi tsokaci a kan waƙar Taubashi wadda Shatan Nijar ya yi domin nuna fa’ida da tasiri da kuma matsayin wasan barkwancin Katsinawa da Gobirawa wanda ya daɗe tsakaninsu suna aiwatar da shi.

 1.1 Shatan Nijar Abdussalam

Abdulsalam Shatan Nijar ɗaya ne daga matasan makaɗa a duniyar Hausawa a yau. Ta yiwu ya sami laƙabin Shata ne saboda shahara da ya yi a fannin waƙoƙin baka na Hausa ba don ya taɓa gani ko ya zauna ko barantaka ga marigayi Mamman Shata Katsina ba[4]. Abdussalam makaɗin baka na Hausa ne wanda yake amfani da kayan kiɗa na gargajiya kamar kalangu[5] da kuma wasu kayan kiɗa na zamani kamar fiyano[6] da tsintsiya[7] da tasoshi[8] da sauransu a wajen ƙullawa da kuma samar da raujin waƙoƙinsa, sannan kuma ya sadar da su ga al’umma domin su fahimci saƙon da suka ƙunsa. Shatan Nijar ya yi amfani da hikimarsa a waƙar Taubashi inda ya ƙulla wasu ɗiyan waƙa masu bayyana wasu sigogin wasan barkwancin Katsinawa da Gobirawa.

1.2 Alaƙar Gobir da Katsina

Dangantaka mai daɗaɗɗen tarihi ta wanzu a tsakanin al’ummar Katsinawa da Gobirawa a sakamakon wasu dalilai mabambanta kamar yaƙe-yaƙe[9] da karamci[10] da maƙwabtaka[11] kamar yadda ayyukan masana da dama suka yi nuni.

Funtua (2017) ya bayyana cewa akwai karamci mai tsanani wanda ya ƙarfafa dangantaka a tsakanin wasu sarakuna na Gobirawa da na Katsinawa tun a wancan lokacin. Wata rana ɗaya daga cikin sarakunan ƙasar Gobir yana dawowa daga irin yaƙe-yaƙensa, sai ya faɗo ta ƙasar Katsina. Sai ya aika wa sarki cewa, wucewa kawai yake so ya yi don kar Katsinawa su tayar da hankali. Sai sarkin Katsina na wancan lokacin ya aika masa da gayyata da nufin a yi masa liyafa. Daga nan sai ya shiga cikin birnin Katsina ya kwana. Kashegari kuwa, kowane ɗan birni ya dafo abinci, aka yanka dabbobi, kuma aka kwana ana kaɗe-kaɗe da bushe-bushe. Bayan kwana biyu sarkin Gobir ya huta, sai sarkin Katsina ya sake shirya masa sha tara ta arziki inda aka ɗora wa jakuna ɗari (100) kayan alatu, sannan Gobirawa suka kora suka tafi da su. Daga nan sai aka yi masu rakiya isasshiya, sannan sarkin Katsina ya juyo zuwa gida (Funtua, 2017, shf. 14).

Ta fuskar yaƙe-yaƙe[12] ma an samu dangantaka mai ƙarfi a tsakanin Katsinawa da Gobirawa wadda a ƙarshe ta haifar da wasan barkwanci a tsakaninsu. Sai dai kuma ba a jima ƙwarai ba suka sulhunta a tsakaninsu, sannan suka ci gaba da gudanar da harkokin yau da kullum a tsakaninsu.

Tukur (1999) ya ruwaito cewa, yadda yaƙi tsakanin Gobirawa da Katsinawa ya kasance shi ne, a zamanin Sarkin Katsina na talatin (1740-1770) Gobirawa suka kai harin yaƙi Katsina, amma sai suka iske Sarkin Katsina ba ya garin, sai suka ɓalle ƙyauren Ƙofar Guga suka tafi da shi Gobir. Kuma sun yi haka ne don idan Sarki ya dawo ya taras da abin da suka yi. Wasu masana kuma suna da ra’ayin cewa, Sarkin Gobir Ibrahim Babari (1737-1764) ne ya aurar wa ɗansa ‘yar Sarkin Katsina Janhazo, sai auren bai daɗe ba ya sake ta, ta koma gida. Wannan dalili ya haifar da rashin jituwa sosai a tsakaninsu, har Gobirawa suka kai wa Katsinawa hari, suka taras Sarkin Katsina ba ya gari kuma bisa al’ada ba a yaƙi idan Sarki ba ya nan, sai suka ɓalle ƙyauren Ƙofar Guga na birnin Katsina suka tafi da shi Gobir.

A lokacin da Sarkin Katsina ya dawo ya tarar da abin da Gobirawa suka yin a ta’adi, sai ya shirya dakarunsa don kai waiwaye Gobir. Da Sarkin Gobir ya samu labari, sai shi ma ya fita da dakarunsa inda suka haɗu da dakarun Sarkin Katsina a wani wuri da ake kira ‘Dutsen Wake’, kusa da Kiyawa ta ƙasar Kaurar Namoda. A nan ne suka yi ƙazamin faɗa inda Katsinawa suka yi wa Gobirawa kaca-kaca, daga nan Sarkin Gobir ya yanke shawarar guduwa sai ya ce wa mutanensa, “A mazaya a mayar da iri gida” sai suka juya suka gudu. Da Sarkin Katsina ya ga haka, sai ya sa aka bi su har Gobir aka ƙara yi masu ɓarna mai yawa, suka ƙwato ƙyaurensu, sannan su ma suka ɓalle masu ƙyauren ƙofar shiga Gobir tare da wani dutsen niƙa da tukunyar ƙarfe da wata sarƙa suka tafi da su Katsina. Tun daga wannan yaƙin ne Katsinawa suke ƙalubalantar Gobirawa cewa su je su amso ƙyaurensu (Tukur, 1999, shf. 114-115).  

2.0  Hanyoyin Gudanar da Bincike

A ƙoƙarin gudanar da wannan bincike, an bi hanyoyi da dama don ganin an kalato sahihan bayanai na ilimi daga hanyoyi kamar haka:

i.                    An ziyarci kasuwar Ƙofar Wambai da ke cikin garin Kano inda aka samu wannan waƙa ta Taubashi ta Abdulsalam Shatan Nijar, sannan aka naɗe ta a kaset da kuma faifan adana waƙoƙi na zamani[13].

ii.                  Haka kuma, an yi amfani da kaset ɗin a nau’ra wadda take naɗar sauti na murya ko na amo[14]. Ta haka ne aka saurari waƙar da aka naɗa, sannan kuma aka juyi waƙar a rubuce.

iii.               An tattauna da wasu masu sauraro da sha’awar waƙoƙin Shatan Nijar domin a ƙara kalato bayanai a wajensu[15].

iv.               An ɗora binciken a bisa mazahabar tarke ta Waƙar Baka Bahaushiya (WBB) wadda Gusau (1993 da 2003 da 2014) ya assasa.

3.0 Wasan Barkwanci a Tunanin Masana

Ma’anar barkwanci kamar yadda Ɗangambo (2008, shf. 63) ya bayyana, yana nufin zantuttuka na raha da wasu mutane waɗanda Allah ya hore wa iya raha da magana da ban-dariya ke yi wa mutane.

A ra’ayin Tukur (1999, shf. 12) kuwa, barkwanci zantuttukan raha ne da ban dariya da mafi yawan al’ummu suka amintu da wanzuwarsu don adana tarihinsu da yauƙaƙa zumunci.

Ita kuwa Wushishi (1998) ta yarda cewa, barkwanci hanya ce da Bahaushe yake amfani da ita domin bayyana raha tsakanin ƙabilu daban-daban abokan wasan juna domin a yi dariya a more, ko kuma don nishaɗi da nishaɗantarwa (Wushishi, 1998, shf. 136).

Haka shi ma Satatima (2017, shf.5) ya ayyana cewar barkwanci raha ce da ake samu a tsakanin jinsunan Hausawa mabambanta da kuma tsakanin zuriya ɗaya masu asali ɗaya. Ana yin wasan barkwanci a tsakanin ɗan wa da ɗan ƙane ko da mace da ɗan namiji wato taubashi.

Don haka a iya cewa, barkwanci wani wasa ne na ban-dariya da kakaci da sanya raha a tsakanin al’ummar Hausawa da kuma wasu ƙabilu da ke alaƙa da su. Haka nan, Satatima (2017, shf.7) ya ayyana cewar ana samun barkwancin halitta da na sana’a a tsakaninn Hausawa kamar yadda wasu makaɗan baka na Hausa suka nuna a cikin wasu waƙoƙinsu. kuma mai daɗaɗɗen tarihi wanda ake gudanarwa a tsakanin wasu al’ummu mabambanta domin ƙara danƙon zumunci.  

3.1 Matsayin Wasan Barkwanci a Tsakanin Hausawa

A Bahaushiyar al’ada, wasan barkwanci tsakanin al’ummu ko ƙabilu[16] abu ne mai daɗaɗɗen tarihi kuma yana da muhimmin matsayi wanda za a iya kwatanta shi da cewa, abu ne na wajibi. Wato yadda al’umma suke yin wasan barkwancin a tsakaninsu ba su da zaɓi, domin su ma sun tashi ne suka tarar ana yin sa tun kaka da kakanni.

Har wa yau, a wajen aiwatar da wasan barkwanci tsakanin al’ummu ya zama wajibi mutum ya yi haƙuri da duk wani nau’in kalami ko magana ko zance wanda abokin wasansa zai furta masa, walau mai daɗi ko akasin hakan. Haka kuma, mutum ba ya da wata mafita face shi ma ya mayar wa ɗan’uwan nasa da martani daidai gwargwadon maganar da ya yi masa, ko ma fiye da haka.

A mahangar Abdulsalam Shatan Nijar ma ya yarda da cewa barkwanci wasan gado ne wanda ya wanzu a tsakanin al’umma, ta haka ne yake jan hankalin al’umma da ƙara jaddada masu muhimmanci da matsayinsa a wani ɗa na wannan waƙar[17]. Dubi abin da ya faɗa a cikin hikima kamar haka:

             Jagora: Abokin wasa,

                        : Tabbashi abokin wasa,

                        : Sai ya hwaɗa maka,

                        : Tai ma daɗi,

                        : Ko ya hwaɗa maka,

                        : Tai ma zahi,

                        : Dole ka yarda,

                        : Tun da dai ba yadda kake yi,

     Y/Amshi: Dole ka yarda,

                        : Tun da dai kuna yin wasa,

                        : Dole ka yarda,

                        : Tun da dai wasal gado ce,

                        : Dole ka yarda,

                        : Tun da dai kuna yin wasa,

                        : Dole ka yarda,

                        : Tun da dai wasal dangi ce.

                        (Waƙar Taubashi ɗa na 2).

Wannan ɗan waƙa da aka kawo a matsayin misali, ya nuna yadda Shatan Nijar ya ambaci matsayin wasan barkwanci a al’adance, musamman ta fuskar yadda ake gudanar da shi a cikin zantuka masu daɗi ko kuma akasin hakan a tsakanin al’ummu masu dangantaka da juna. Haka kuma ya nuna cewa wasa ne na gado[18], kuma wasa ne na dangi[19] wanda mutum zai yi haƙuri da shi a bisa tilas, kuwa ko da ya ɗarsa masa wani abu mai sosuwa a zuciyarsa ta yadda zai ɗauki lokaci mai tsawo yana tunaninsa a zuciya. A mahangar masana kuwa, duk abin day a ɗarsu sosai a zucitar ɗan Adam zai iya haifar masa da aikata abubuwan iri-iri waɗanda za su yi tasiri a zamantakewar rayuwarsa kamar waƙa ko makamancin haka[20].  

3.2  Muhimmancin Wasan Barkwanci a Tsakanin Al’ummu

A Bahaushiyar al’ada, wasan barkwanci yana da matuƙar muhimmancin da ba za a iya misaltawa ba duba da ayyukan masana da sauran manazarta kamar su; Wushishi (1998) da Tukur (1999) da Muhammad (2003) da Ɗangambo (2008) da Ɗanhausa (2012) da sauran makamantansu.

Misali, Wushishi (1998, shf. 181) da Muhammad (2003, shf. 38) sun yarda cewa barkwanci wasa ne wanda yake da matuƙar muhimmanci, musamman ta fuskar cusa wa juna raha da ban-dariya ta hanyar faɗi-in-faɗa. Haka kuma, yana kyautata zumunci da kuma kawo dangantaka da fitar da maƙwabtaka kyawawa da kuma isharori iri-iri.

Shi kuwa Ɗanhausa (2012, shf. 19) ya bayyana muhimmancin barkwanci da dama a cikin al’ummar Hausawa. Daga cikinsu akwai:

-          Barkwanci yana sanya nishaɗi tsakanin masu wannan wasan.

-          Barkwanci yakan ƙarfafa danƙon zumunta tsakanin masu yin sa. Misali, da wuya ka ga Bayarabe ya yi fushi da Bagobiri, ko Tibi ya yi fushi da Bafullatani.

-          Barkwanci yakan sauƙaƙa husuma tsakanin mace da ‘yan’uwan mijinta, domin akan huce fushin juna a cikin wasa.

-          Barkwanci ya taimaka wajen samar da labarum raha a tsakanin al’ummu wasu masu barkwanci na ƙabila.

-          Barkwanci yana nuna hikima da ƙwarewar harshen Hausa, har ma da na maƙwabtansa.

4.0 Barkwancin Hausawa a Bakin Makaɗa

Manazarta musamman Satatima (2017) da Tukur (2018) sun bayyana cewar makaɗan baka na Hausa suna amfani da barkwanci a matsayin wani tubali na gina saƙon wasu waƙoƙinsu. A kan haka suka bayar da misalan waƙoƙin baka da makaɗa irin su Mamman Shata da Garba Supa da Surajo Maiasharalle da Ali Makaho suka gudanar a ɗaiɗaikun waƙoƙinsu a lokuta mabanbanta. Haka nan, a cewar Satatima (2017, shf.13) makaɗan zamani ma ba a bar su abaya ba wajen amfani da barkwanci a waƙoƙinsu kamar yadda ya misalta da wata waƙar Sarkin Makaɗa Naziru.

4.1 Yanayin Wasan Barkwancin Katsinawa da Gobirawa

Wasan barkwancin Katsinawa da Gobirawa yana da siga mai kyau da ƙayatarwa matuƙa idan aka waiwayi tarihi kamar yadda Tukur (1999) da Funtua (2017) suka bayyana. Misali, Tukur (1999, shf. 115-116) ya ce,

Duk inda Bakatsine ya haɗu da Bagobiri, ko a ina ne za ka ji Bakatsine ya fara takalarsa da maganar da Sarkin Gobir ya faɗa wa mutanensa, wato, “Ar a mazaya a maid a iri gida”. Shi kuma Bagobiri day a ji wannan ya san Bakatsine ne, ko da kuwa wani ne daban ya shigar rigar Katsinawa. Daga nan Bagogiri zai faɗa wa Bakatsine da surutai iri-iri kai ka ce faɗa za su yi, amma kuma ko kaɗan ba sa faɗa, iyakar su hargagi. Bagobiri ya fizgi abin da zai fizga ya wuce, haka suke yi a kullum idan suka haɗu ta yadda ko kyauta suka yi wa junansu ba mai gode wa wani, cewa suke yi fansar kai ne ba kyauta ba. Har yanzu a duk lokacin sallar cika-ciki, Gobirawa sukan takali Katsinawa su riƙe masu riga, sai sun bas u kuɗin shara, suna yi wa juna gore-goren ragwanci da tsoro da kiran juna bayi.

5.0  Barkwancin Gobirawa da Katsinawa a Bakin Shatan Nijar

An gano cewar akwai fuskokin barkwanci a tsakanin Gobirawa da Katsinawa ta kimanin fuskoki guda biyar. Domin haka ga bayanansu daki-daki kamar aydda Shatan Nijar ya kawo su a cikin waƙarsa.

5.1 Sigar Barantaka

Barantaka kalma ce mai nuna yadda wani yake zama yaron wani (bara) ta fuskar aiwatar da wasu hidimomi. Don haka sai a ce, wani ya zama bara. Ita kuwa kalmar bara a ma’anar Ƙamusun Hausa (2006, shf. 37) tana nufin mutumin da aka ajiye domin ya riƙa yin aikace-aikacen gida.

A wannan waƙa, makaɗa Abdulsalam (Shatan Nijar) ya ambaci sigar wasan barkwanci na Katsinawa da Gobirawa ta fuskar nuna barantaka a tsakaninsu. Wato dai yana nuna wa al’umma cewa ɗaya daga cikinsu shi ne baran (ubangida ke nan) ɗaya. Ga abin da ya ce a ɗan waƙarsa kamar haka:

 

                                     Jagora: Salisu ka san ban na yarda,

                           Ɗ/Ma’abba : Ammani ga shi mai kalangu,

                                                : Da yake ban lura da shi ba,

                                                : Shi na as sheda,

                                                : Ya san mu na am manyansu,

                                                : Sui mana shara,

                                                : Sui mana shinhiɗa,

                                                : Sui mana wanki,

                                                : Sui mana abinci,

                                                : Su ke yi su kawo mana,

                                                : Shatan zamani.

                                                (Waƙar Taubashi ɗa na 8).

   

A wannan misali kuma, za a ga yadda wannan mawaƙi ya nuna akwai barantaka tsakanin Katsinawa da Gobirawa ta fuskar wasansu na barkwanci. Ta haka ne ya bayyana Katsinawa a matsayin iyayen gidan Gobirawa, musamman inda fito da wasu nau’o’in aikace-aikace na barantaka da Katsinawa suke sa Gobirawa suna yi masu kamar abinci da wanki da shinfiɗa da shara.

 

 

5.2       Nuna Fifiko

Kalmar fifiko tana nufin zarce wani abu ta fuskar girma, ko matsayi, ko muƙami, ko kuma zarce wani mutum da shekaru (CNHN, 2006, shf. 167). Saboda haka a iya cewa, fifiko yana nuna yadda zarcewar wani abu ta kasance a kan wani abu ɗan’uwansa ta fuskoki da dama a yayin zamantakewarsu.

A waƙar Taubashi, Shatan Nijar ya ayyana wasan barkwancin Katsinawa da Gobirawa ta sigar nuna fifikon ɗaya a kan ɗaya. Ta haka ne wannan zai haska wa al’umma yadda hoton wasansu yake wakana ta wannan fuska. Ga misali daga wani ɗan waƙa kamar haka:

                         Jagora: Abinku ma bauta ce,

                                    : Katsinawa?

               Ɗ/Ma’abba: A’aha,

                                    : Ba hwa bauta ba ce,

                                    : Girma ne kawai,

                                    : Aka gwada masu.

                                    (Waƙar Taubashi, ɗa na 8).

 

Wannan ɗan waƙa ya fayyace yadda aka gina wasan barkwancin Katsinawa da Gobirawa ta hanyar nuna wanda ya fi fifiko a kan ɗayansu. Wato, makaɗin yana nuna ba bauta[21] ba ce kawai a tsakanin al’ummun guda biyu, fifiko ne kawai wanda shi ya ne ya haifar da ɗaukakar Katsina a kan Gobirawa.

    

5.3       Sigar Taubasantaka

Abin da ake nufi ake nufi da taubasantaka ita ce dangantakar da ta wanzu a tsakanin ɗan mace da ɗan namiji, ko ‘yar mace da ɗan namiji. Taubasai kuwa su ne ɗan mace da ɗan namiji, wato ɗan ya da ɗan ƙane, ko kuma ɗan wa da ‘yar ƙanwa (CNHN, 2006, shf. 433)[22].  

Saboda haka, taubasai su ne suke yin wasan barkwanci a tsakanin junansu kamar yadda al’ada ta tanadar masu. Haka kuma, kowane ɓangare daga cikinsu yana tsokanar ɗan’uwansa da kowaɗanne irin zantuka ya ga dama, walau masu zafi ko akasin hakan sannan ya jira martini daga ɗan’uwansa.

Dangane da wasan Katsinawa ga Gobirawa ta fuskar taubasantaka a wannan waƙa, a dubi abin da wannan makaɗi yake cewa:

                         Jagora: Katsinawa,

                                    : Gami da su Gobirawa,

                                    : Ɗan wa da ɗan ƙauna ne,

                ‘Y/Amshi: Ke nan suna yin wasa.

                         Jagora: Salele na ga suna yin wasa,

                                    : Salisu ɗan Katsinawa,

                                    : Shin wai cikinsu wane babba?

               Ɗ/Ma’abba: Haba Shatan Zamani,

                                    : Ko ban hwaɗa ma ba,

                                    : Ai ka san Mu ne am manya,

                                    Shatan Zamani.

                                    (Waƙar Taubashi, ɗa na 6-7).

 

Misalin da aka kawo yanzu, ya bayyana hikimar wannan mawaƙi ta hanyar nuna yadda wasan barkwanci yake gudana a tsakanin Katsinawa da Gobirawa ta fuskar taubasantaka. A tunanin wannan makaɗi, wasan nasu ya samo asali ne daga auratayya da ta wanzu a tsakanin Katsinawa da Gobirawa, ke nan su taubasai ne.

 

5.4       Sigar Dangantaka da Wasu Garuruwa na Daular Gobir

Garuruwa jam’i ne na gari. Ma’anar gari a Ƙamusun Hausa (2006, shf. 159) shi ne wurin da mutane suka zauna suka yi gidaje.  Saboda a iya cewa, gari wurin zama ne wanda al’umma take zaune a ciki kuma suke gudanar da harkokin rayuwarsu na yau da kullum.

A wannan waƙa, makaɗa Abdulsalam ya ambaci wasu daɗaɗɗun garuruwa masu matuƙar muhimmanci a tarihin wanzuwa da haɓakar Gobirawa, musamman idan aka waiwayi yanayin faɗi-tashin da suka sha (hijira daga wasu ƙasashe zuwa wasu) kafin su samu mazauni na dindindin[23].

Saboda haka ne wannan mawaƙi ya ambaci wasu sanannun garuruwa na daular Gobir a cikin wani ɗan waƙarsa kamar haka:

                         Jagora: Haka,

: Gaskiya ko ko ma ƙarya,

: Salisu na ce,

: Ni na yarda,

    Ɗ/Ma’abb: A’a! Shatan Zamani,

                        : Tunda bakinka ka hidda ka,

                        : Bare ma gaskiyac ce,

                        : Shatan Zamani,

                        : Da Tsibiri,

                        : Da Sabon Birni,

                        : Yau ya kasance,

                        : Ni ne as Sarkinsu,

                        : Salisu ɗan Katsinawa,

                        : Ni as Sarkinsu,

                        : Shatan Zamani.

                        (Waƙar Taubashi, ɗa na 10)[24].

 

Kamar sauran misalai da aka gabatar, shi ma wannan misalin ɗan waƙa ya fito da sunaye wasu garuruwa da ke cikin daular Gobir[25] kamar Tsibiri da Sabon Birni waɗanda suke nuna cewa lallai akwai dangantaka mai kusanci tsakanin Katsinawa da Gobirawa. Kuma daga wannan dangantaka ce suka sami damar cuɗanya da juna ta fuskoki daban-daban har wasan barkwanci ya wanzu a tsakaninsu[26].

 

5.5       Sigar Mulki/Shugabanci

Ma’anar sarauta ita ce shugabanci musamman irin na gargajiya, ko gudanar da harkokin iko ko sarauta (CNHN, 2006, shf. 350 & 391). 

A cikin wani ɗan waƙar Shatan Nijar ya kawo misali na irin wannan barkwancin ta hanyar kawo misalai masu bayyana wa al’umma tsakanin Katsinawa da Gobirawa waɗanda su ne saraki a tsakaninsu. Ta haka ne al’umma za su fahimci yadda irin wannan wasan yake fito da matsayi na mulki, ko kuma shugabanci wanda yake abkuwa a cikin siga irin ta raha. Ga misalin abin da ya ce:    

 Jagora: Shi hwaɗi,

: Ko ko shi sa a hwaɗi?

                           Ɗ/Ma’abba: A’ah! Shatan Zamani,

                                                : Shi hwaɗi da kainai,

                                                : Shi ce yau,

                                                : Na zama Sarkin Gobir,

                                                : Kai har ma shi ban takarda,

                                                : In kai Maraɗi,

                                                : In kai ma Sarki Buzu,

                                                : In ce takarda ce,

                                                : Daga can babban birni,

                                                : In ce shugaban ƙasa yau,

                                                : Ya naɗa ni Sarkin Gobir,

                                     Jagora: Haka!

                                                : Gaskiya ko ko ma ƙarya,

                                                : Salisu na ce,

: Ni na yarda.

(Waƙar Taubashi, ɗa na 9).

 

Haka ma wannan misali na sama yana bayyana yadda ake aiwatar da mwasan barkwanci a tsakanin al’ummun Katsinawa da Gobirawa ta fuskar nuna sarauta ko shugabanci. A nan, makaɗin ya nuna yadda Katsinawa suka fito a matsayin sarakai ga jama’ar Gobirawa, har ma ya nuna yadda Bakatsine zai iya zama ɗare karagar sarauta a matsayin Sarkin Gobir, wato ya mulke su ke nan.

 

 6.0  Kammalawa

Wannan takarda ta zo da bayanai dangane da wasan barkwanci a tsakanin Katsinawa da Gobirawa a waƙar Taubashi ta Abdulsalam Shatan Nijar. Saboda haka ne takardar ta waiwayi ma’ana da kuma tarihin barkwanci a mahangar masana da sauran manazarta daban-daban. Haka kuma, an bibiyi dangantakar da ta wanzu tun lokaci mai tsawo a tsakanin Katsinawa da Gobirawa da muhimman abubuwan da suka haifar da dangantakar. Bayan haka kuma, an duba matsayin barkwanci a tsakanin al’ummu ko ƙabilu da kuma muhimmancin da yake tattare da wasan nasu, musamman a Bahaushiyar al’ada. Har wa yau kuma, takardar ta kawo yadda sigar barkwancin take gudana a wasan Katsinawa ga Gobirawa kamar; sigar barantaka da dangantakar wasu garuruwa na daular Gobir da sigar nuna fifiko da sigar nuna shugabanci/mulki da kuma sigar taubasantaka. A ƙarshe kuma, takardar ta zaƙulo wasu ɗiyan waƙa masu tantance kowace sigar da aka kawo a matsayin misali kamar yadda makaɗin ya furta a waƙar tasa.

 

Manazarta

CNHN, (2006). Ƙamusun Hausa. Zaria: Ahmadu Bello University Press Limited.

Ɗangambo, A. (2008). Rabe-raben Adabin Hausa (sabon Tsari). Zaria: Amana Publishers.

Ɗanhausa, A.M. (2012). Hausa mai Dubun Hikima. Kano: Century Research and Publishing Limited.

Funtua, I.A.A. (2017). A Mazaya: Dangantakar Katsinawa da Gobirawa. Katsina: Kanki Classical Media Enterprises.

Gobir, Y.A. (2016). “Gobir Wani Jigo a Ƙasar Hausa: Waiwayen Tarihi da Diddigin Masarautun Gobir”. A Cikin The Hausa People, Language and History: Past Present and Future. Kaduna: Garkuwa Publishing Company.

Gusau, S.M. (1993/2003) Jagoran Nazarin Waƙar Baka. Kano: Benchmark Publishers Limited.

Gusau, S.M. (2002). “Saƙo a Waƙoƙin Baka: Tsokaci kan Turke da Rabe-Rabensa”. A Cikin Nazari a kan Harshe da Adabi da Al’ada. Kano: Benchmark Publishers Limited.

Gusau, S.M. (2014). Waƙar Baka Bahaushiya (The Hausa Oral Song). Kano: Bayero University Inaugural Lecture Series No 14.

Last, M. D. (2007). Daular Sakkwato (Fassarar A.M. Bunza da S.S. Ibrahim da B.B. Usman). Lagos: Ibrash Islamic Publication Centre Limited.

Satatima, I.G. (2017). “Ɓurɓushin Barkwanci a Waƙoƙin Baka na Hausa.” A Cikin Gaɗau Journal of Hausa Studies

Tukur, A. (1999). Kowace Ƙwarya da Abokiyar Burminta. Kano: Gidan Dabino Publishers.

Tukur, A. (2018). ‘Barkwanci na Gori a Wasu Waƙoƙin Baka na Hausa”. Takarada da aka gabatar a Taron Ƙara wa Juna Sani kan NNeman Digiri na uku. Kano: Sashen Koyar da Harsunan Nijeriya, Jami’ar Bayero 

Tukur, A. (2018). ‘Barkwancin Yabo a Wasu Waƙoƙin Baka na Hausa”. Takarada da aka gabatar a Taron Ƙara wa Juna Sani kan Neman Digiri na uku. Kano: Sashen Koyar da Harsunan Nijeriya, Jami’ar Bayero

Wushishi, B. J. (1998). “Adabin Baka: Sigoginsa da Hikimominsa.” Kundin Digiri na Biyu. Kano: Sashen Koyar da Harsunan Nijeriya, Jami’ar Bayero.

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[1] Wato wasan Barkwanci ke nan.

[2] Jam’in tubali shi ne tubalai. Don haka tubalan ginin turke wasu maganganu ne da aka bi aka ƙuƙƙulla waƙa da su don ta ƙara tsawo, amma ba su ne babbar manufar waƙar ba (Gusau, 2003: 30).

[3] Turke kalma ce ta nazarin adabin baka na Hausa wadda aka amince a yi amfani da ita don a nuna manufar waƙa ko saƙon da waƙar take ɗauke da shi (Gusau, 2002: 28).

[4] A yau rukononin makaɗa da ke amsa Shata a fuskoki uku suke: ‘ya’yan Mamman Shata Lawal da Sunusi, da Aminu Shatan Zazzau sai kuma Shatan Nijar da na Yarbawa. Zuriyar Shata irin waƙoƙin mahaifinsu suka gada suke yi. Shi kuma Shatan Zazzau yana kamanta waƙoƙin Mamman Shata ne ya kuma ƙirƙiri nasa cikin muryarsa..

[5] Wani abin kiɗa ne wanda ake sassaƙa shi da itace na aduwa ko na ƙirya ko na kimba. Akan tsuke tsakiyar kalangu, ta yadda samansa zai yi faɗi ƙasa kuma ya ɗan buɗe. Ana rufe bakin kalangu na ɗaya da na biyu da fata sannan a ɗaure su da tsarkiya. Ana kaɗa shi ne da gula mai lanƙwasa wadda ta bushe kuma ana riƙe ta ne a hannun dama. Ana rataya kalangu a kafaɗa ta hannun hagu, ko a matse shi a hammata (Gusau, 2016, shf. 16).

[6] Na’urar kiɗa ce ta zamani wadda ake amfani da ita a samar da amo iri-iri na yawancin kayan kiɗa. Akwai mazauni guda wanda ake ɗora Fiyano a bisa kuma mutum ɗaya ne yake sarrafa kiɗa da ita (Gusau, 2016, shf. 27).

[7] Na’ura ce wadda ake haɗawa da kiɗan Turawa. Tana tace kiɗa tare da ƙara masa zaƙi(Gusau, 2016, shf. 32)

[8] Wasu ƙananan kayan sarrafa sauti ne waɗanda suke ƙara masa zaƙi. Kuma ana haɗa sautin tasoshi ne da amon kiɗan gangunan Turawa (Gusau, 2016, shf. 32).

[9] A far wa wasu mutane da faɗa domin a mulke su (CNHN, 2006, shf. 477).

[10] Wato kyautatawa ko kuma nuna kyakkyawan alheri ga wani.

[11] A wancan lokaci ƙasar Katsina da Daular Gobir sun yi iyaka da juna ta fuskar Katsinar Laka. Wannan iyaka da suka yi da juna ya ba su damar yin cuɗanya da juna wadda ta haifar da yin auratayya a tsakaninsu da gudanar da tattalin arziki cikin zaman lafiya (Tukur, 1999, shf.1 13).

[12] A tarihi an nuna cewa, yaƙi shi ne mafarin ɓbarowar Gobirawa daga inda suke. Daga cikin al’ummomin da Gobirawa suka yi yaƙi da su su ne akwai Azbinawa da ‘Yandoto Tsafe da Katsinawa da Buzayen Maraɗi da sauransu (Gobir, 2016, shf. 483).

[13] Wato CD/MP3 da Cassete Recorder ke nan.

[14] Wato Tape Recorder.

[15] Daga cikinsu akwai Malam Nasiru Sani Jibiya da Malam Ummaru Chabo mai sayar da Kaset a Maganar Jibiya da ke Ƙaramar Hukumar Jibiya ta jihar Katsina

[16] Shi ne barkwanci wanda ƙabilu ke yi a tsakaninsu, kuma yana faruwa ne tsakanin ƙabilu daban-daban ko tsakanin wasu mutane daban-daban waɗanda suke ‘yan asalin ƙabila ɗaya. Mafi akasari, mafarin abin da ke wakanar da yin barkwanci tsakanin ƙabilu ba ya wuce yaƙi da suka yi tsakaninsu. A zamanin da ya kasance ba yaƙi ya far da hakan ba, to tsarin sha’awar tafiyar da zamantakewar rayuwarsu yakan haddasa yin barkwanci a tsakaninsu (Ɗanhausa, 2012, shf. 14).

[17] ‘Ɗa’ a waƙar baka yana nufin ƙaramin saƙo wanda ake ginawa shi kaɗai, ko kuma ya ƙunshi ƙananan saƙonni da yawa a cikinsu ba tare da ƙayyade yawan layuka ba (Gusau, 2003, shf. 34).

[18] Gado a al’ummar Hausawa yana da matsayi babba kamar yadda yake da matsayi a sauran al’umma na duniya. Gado yana zama garkuwa ga jama’ar da suke kare mutuncin abubuwan da suka gada wajen iyaye da kakanni. Shi ya sa Bahaushe ya samar wa kansa ‘tada’ da a yau suna cikin ɗabi’unsa walau cikin sana’o’i ko wasu abubuwansa (Muhammad & Ibrahim, 2013, shf. 764).

[19] A al’adance, dangi su ne ‘yan’uwa na jini daga ɓangeren uwa, ko kuma daga ɓangaren uba.

[20] Don ƙarin bayani a duba Satatima (2009). “Waƙoƙin Ɗarsashin Zuciya na Mawaƙan Hausa”. Kundin Digiri na Uku. Kano: Sashen Koyar da Harsunan Nijeriya, Jami’ar Bayero.

[21] Wato irin hidimar da bawa yake yi wa ubangidansa, ko kuma yin biyayya sau-da-ƙafa (CNHN, 2006, shf. 42).

[22] Wannan ne ra’ayin Farfesa Abdullahi Birniwa dangane da ma’anar taubashi ya ambata min haka cikin hira.

[23] Al’ummar Gobirawa sun yi yawace-yawace da cirata daga wani wuri zuwa wani. Kuma yawace-yawacensu ya ci gaba da wakana tsakanin nahiyar Afirka ta yamma (Gobir, 2016, shf. 482).

[24] A halin yanzu, manyan cibiyoyin masarautun Gobirawa su ne masarautar Mai martaba Sarkin Gobir na Tsibiri a Jamhuriyar Nijar, mai suna Sultan Abdu Bala Marafa da kuma mai girma Sarkin Gobir na Sabon Birni mai suna Alhaji Abdulhamid Balarabe Salihu a Ƙaramar Hukumar mulki ta Sabon Birni, jihar Sakkwato, Nijeriya (Gobir, 2016, shf. 482).

[25] A matsayinta na babbar ƙasa, Gobir ta taka muhimmiyar rawa a cikin lamarin kasuwancin ƙasar Hausa. Saboda duk abin da ake samu na alfarma a fadojin ƙasar Hausa ana samun su a fadar Gobir. Misali, irin kyaututtukan da Sarkin Gobir ya aika wa Sarkin Zamfara an alfarma ne, kuma ana kyautata zaton cewa daga wasu ƙasashe aka sayo su (Last, 2007, shf. 47).

[26] Don ƙarin bayani a duba Funtua, I.A.A. (2017). A Mazaya: Dangantakar Katsinawa da Gobirawa. Katsina: Kanki Classical Media Enterprises.