Wasan Barkwanci Tsakanin Katsinawa da Gobirawa: Jiya da Yau

Abstract: Gobirawa are warlike people but not necessarily hostile. This may not be unconnected with the number of wars they fought with the other Hausas and non-Hausas alike. In fact, the history of empires and kingdoms of Hausa states and beyond will be incomplete without mentioning the Gobir factor particularly, in the period before Sokoto Jihad. Gobir people are mostly tall and powerfully built. There has been for a long-time joking relationship between Katsinawa and Gobirawa. The joking relationship was established as a result of war between Katsina and Gobir in the last part of 17 and 18 centuries. Katsina fought with Gobir severally, Later, Gobir was totally defeated and their forces were driven back to their capital Alqalawa. Not only that, however, the city gates of Alqalawa were pulled down by Katsina forces and brought to Katsina as well. The nature of their jokes is whenever Katsinawa meets Gobirawa they crack jokes by calling one another funny names. Katsinawa mostly calls Gobirawa cowards and dares them to come to Katsina to retrieve their city gates brought as war booty. While Gobirawa refers to Katsinawa as people that are very crafty and cunny, and as such should not be trusted, this joking relationship is still maintained to date. This research work examines the history and development of Katsina and Gobir emirates, definitions and types of joking relations were discussed. Finally, it also examines the nature of their jokes past and present. 

Wasan Barkwanci Tsakanin Katsinawa da Gobirawa: Jiya da Yau 

Isah Abubakar KAROFI
08065620091
E-mail isahkarofi@gmail.com
Sashen Hausa,
Kwalejin Ilimi Ta Isa Kaita, Dutsinma,
Jihar Katsina

Tsakure

Gobirawa mutane waɗanda suka shahara ta fuskar yaƙi ga su kuma ƙarfafa (jarumai). A faɗin ƙasar Hausa, a duk lokacin da aka ambaci Gobir abin da zai fara faɗo wa mai sauraro a cikin zuciya shi ne gari ne na faɗa ko jarunta. Domin wannan laƙabi (na faɗa) da ake alaƙanta su da shi ya shafi sarakunanta da kuma mutanenta baki ɗaya. Sarakunan Gobir kuwa, jarumai ne kuma sun sha fama da yaƙe-yaƙe tsakaninsu da maƙwabta na kusa da na nesa a ƙoƙarinsu na faɗaɗa ƙasa don mallakar ƙasa mafi girma a arewacin Nijeriya da kudancin Jamhuriyar Nijar. Ta wannan dalili, na ƙoƙarin faɗaɗa ƙasa ne da sarakunan Gobir suka sa a gaba suka sha fafata yaƙi tsakaninsu da sarakunan Katsina a lokuta mabambanta. Hausawa kan ce “Maza maganin maza”, kuma maza gumbar dutse ne. A zamanin Sarkin Katsina Janhazo (1740-1771), karon da aka a Kiyawa bai yi wa Gobirawa daɗi ba domin a ranar sarkinsu da kansa ya bayar da ci ga Sarkin Katsina. Ta hanyar bayar da umurni ga ragowar dakarai da suka yi saura da su “Mazaya su mayar da iri gida”, wannan kalami shi ne masomin wasan barkwanci a tsakanin Katsinawa da Gobirawa a duk wurin da suka shaida juna. Daga nan kuma, zumunci ya ƙullu a tsakaninsu har zuwan wannan lokaci. A duk wurin da Bakatsine ya haɗu da Bagobiri, sai ya yi masa wasa da ‘a mazaya a mayar da iri gida’ ko kuma ‘idan ba tsoro ba a zo a karɓi ƙyauren Gobir da tukunyar ƙarfe mana’. Manufar wannan takarda ce ta bi diddiƙin tarihi da bunƙasar Katsina da Gobir. Bayan haka, an bijiro da ma’ana da rabe-raben wasan barkwanci da dalilin da ya sanya wasan barkwanci tsakaninsu da kuma siga da yanayin wasan nasu. Sannan kuma, ta yi duba a tsanake a kan wasan barkwancin jiya da yau domin a tantance baccin makaho.

1.0 Gabatarwa

Wasan barkwanci a tsakanin al’ummar Hausawa wani daɗaɗɗen al’amari ne wanda yake da wuya a ce ga lokacin da aka fara aiwatar da shi a cikin rayuwar Hausawa. Akwai dalilan da sukan sanya a yi wasan barkwanci tsakanin al’ummar Hausawa ko da wasu. Daga cikin su akwai; zumunci tsakanin taubashi da auratayya da sana’o’in gargajiya da kuma yaƙe-yaƙen da suka shiga tsakanin wata masarauta da wata a ƙoƙarin faɗaɗa ƙasa da mallakar albarkatun da za su bunƙasa tattalin arziƙin wannan masarauta. Don haka, yaƙi shi ma wani muhimmin dalili ne wanda ya haifar da wasan barkwanci tsakanin Hausawa da junansu ko kuma Hausawa da wasu ƙabilu. Wasan barkwancin da suke gudanarwa yana ƙunshe da kalamai masu sanya raha ko dariya da annashuwa a tsakanin abokan wasan ba tare da faɗa ko zage-zage ba.

A wannan takarda an bijiro da taƙaitaccen tarihi da bunƙasar Katsina da Gobir da ma’anar wasan barkwanci da rabe-rabensa. Bayan haka, an kawo dalilan da suka haifar da wasan barkwanci a tsakanin Hausawa musamman, Katsinawa da Gobirawa. Sannan kuma, an duba siga da yanayin wasan barkwancin da yake tsakanin Katsinawa da Gobirawa da kuma matsayin wasan barkwancin jiya da yau.

2.0 Taƙaitaccen Tarihi da Bunƙasar Katsina

Katsina tsohon gari ne wanda masana tarihi suke ta kai komo a kan kafuwarsa. Irin wannan shan bamban kan asalin abu ba wani baƙon abu ba ne ga masana tarihi da masu bincikensa. Amma tarihi mafi ƙarfi da masana tarihi suka fi amincewa da shi, Katsina na yankin yammacin Afirka na Sudan, a yanzu tana a ɓangaren dajin Sahel da na Sabana na ƙasar Nijeriya da Jamhuriyar Nijar. Wannan wuri shi ne, gidan Katsinawa na asali.

Akwai waɗanda suke danganta asalin garin birnin Katsina da wasu maharba waɗanda ake yi wa laƙabi da Adawa. Su waɗannan maharba sun zauna ne a gindin wasu tsaunuka da suke a Durɓi-ta-kusheyi, a cikin ƙaramar hukumar Mani, kimanin kilomita 29 kudu maso gabacin Katsina da kuma birnin Bugaje a ƙaramar hukumar Jibiya (Gusau, 1988 sh. 134).

Sannan a wani bayanin, an nuna marubucin ‘Tarikh Imarat Ƙaryat Kashina’ ya tabbatar da cewa Bagari Jirgo shi ne mutumin da ya kafa masarautar Katsina ta Haɓe, wadda ta wanzu wajen shekaru dubu uku da ɗari biyar (3,500) da suka wuce (Usman, 1981 sh. 17).

A wani bayanin kuwa cewa aka yi, a wajen ƙarni na goma sha biyu (Ƙ.12), waɗanda suka mulki wurin da ake kira Katsina waɗansu baƙi ne Durɓawa. A sassan garin Katsina bai fi girman ƙauye ba, a ƙarƙashin mulkin Sarki Janzama wanda sunan matarsa Katsi (na) ‘yar Sarkin Daura ce aka sanya wa garin (Ifeka, 1971:94) a cikin (Magaji, 2002 sh. 18).

Har ila yau kuma, a wani sanannen labari, wanda yake da nasaba da kundin tarihi na masarautar Daura mai suna Girgam, an bayyana cewa Kumayau ɗan Bawo ɗan Bayajidda shi ne wanda ya assasa gidan sarauta na farko a Katsina. An ce Kumayau ya karɓe mulki daga hannun Janzama, Sarkin Durɓawa waɗanda suka yi sarauta a Durbi-ta-kusheyi. Amma bisa dukkan alamu, kamar mafi yawan garuruwa, garin Katsina ya kafu ne a yayin da wasu ‘yan ƙananan ƙauyuka da suke kusa da juna suka haɗu domin cim ma wasu manufofi na kansu. Ire-iren waɗannan kan iya kasancewa kyakkyawar ƙasar noma ko inganta tsaro daga abokan gaba ko kuma kasancewar wurin inda mutanen suke gudanar da harkokin ibadarsu (Ingawa, 1990 sh. 2).

A ƙarni na goma sha uku (Ƙ.13) ne Korau, wani baƙo daga yamma, ya zo ya karɓe mulki daga hannun Sarki Sanau, wanda kuma ya kawo ƙarshen mulkin zuriyar Kumayau. Zuwa tsakiyar ƙarni na sha shida (Ƙ.16), Katsina ta zama babban birni da kimanin unguwanni ɗari (100) (Ifeka, 1971:95) a cikin (Magaji, 2002 sh. 5).

Zuwa ƙarni da na sha takwas (Ƙ.18) kuwa, Katsina ta kai ƙololuwarta ta bunƙasa. Nan da nan ta zamanto ɗaya daga cikin garuruwa mafiya ci gaba da bunƙasa ko kuma gari mafi bunƙasa a duk yankin yammacin Sudan. A ɓangaren arewa, sai da mulkinta ya dangana da Maraɗi da kuma Tasawa, a yamma kuwa, sai da ta yi iyaka da Zamfara, sannan a ɓangaren kudu, sai da ta dangana da Birnin Gwari a da. Kuma haƙiƙa a wannan lokaci ne Katsina ita ce ainihin ƙofar shiga ƙasar Hausa (Hogben, 1967:86) a cikin (Magaji, 2002 sh. 19).

Mutanen ƙasar Katsina na asali suna da tsagar gado wadda ake yin ta a fuska don nuna asali, kuma da ita ake tantance Bakatsinen asali. Tsagar Katsinanci tsagar gado ce da ake yi wa Haben ƙasar Katsina na asali. Akan kira irin wannan tsaga da sunan bille ko Maguzanci. Irin wannan tsaga gado biyu ce, gado na farko ana yin su ne a kumatu. Gado na biyu bisa fuska. A halin yanzu ana samun masu irin wannan tsaga a sassan arewaci da tsakiyar jihar Katsina (Sallau, 2010 sh. 117-118).

2.1 Taƙaitaccen Tarihi da Bunƙasar Gobir

A tarihin kunne-ya-girmi-kaka, Gobirawa na iƙirarin asalinsu daga Masar ne, ana sanya su daga cikin jerin Hausawan ƙasar Hausa. Wannan yunƙuri na Gobirawa da suke danganta asalinsu daga Masar wata barazana ce ta nuna sun fi Zamfarawa asali, don haka suka rinjaye su. Gobir a matsayinta na babbar ƙasa ta taka muhimmiyar rawa cikin lamarin kasuwancin ƙasar Hausa. Saboda haka, duk abin da ake samu na alfarma a fadojin ƙasar Hausa ana samun su a fadar Gobir waɗanda ake kyautata zaton daga wasu ƙasashe aka sayo su.Haka kuma,  ana kyautata zaton cewa, Gobir ta sayo takarda daga wasu ƙasashe don buƙatar marubutan Alƙalawa da Kadaye. Gishiri yana ɗaya daga cikin muhimman kayan Buzaye suke shigowa ƙasar da su. Ana hasashen cewa, ƙasar Gobir ta yi ta kai yaƙi kan Agadez domin ta ja akalar fataucin gishiri. Muhimmiyar haja da ake kasuwancinta a wancan lokacin ita ce goro da ake shigowa da shi ƙasar Sakkwato daga Gwanja (Ghana). Ƙasar Gobir ta sha fama da tsangwama daga Buzayen Ahir. Wannan tsangwamar da matsin sun haddasa Gobirawa suka mamaye Zamfara. Wannan bayani yana nuna cewa Gobirawa ga dukkan alamu mayawata ne da suka haɗa kansu suka kafa mulkin mallaka a kan talakawan Zamfara.  Ƙasar Gobir ta daɗe hannun baƙi waɗanda ba ‘yan ƙasa ba ne. Bunƙasar ƙasar Gobir kuwa, shi ne musabbabiin kushe sunan daular Zamfara. A yaƙe-yaƙen da aka yi a tsakiyar ƙarni na sha takwas (Ƙ.18). Gobirawa sun tarwatsa birnin Zamfara suka gargaɗi ‘yan gudun fanfalaƙi zuwa Kiyawa da Maradun. Gobirawa sun faɗa wa Kiyawa da yaƙi suka fara hararan Katsina, wadda a wancan zamanin ita ce babbar daular da ke mulkin kudancin Zamfara, musamman Birnin Gwari da Kwatankoro. Bugu da ƙari, yaƙe-yaƙen da suka haddasa Gobirawa suka yi ƙaura zuwa kudu, su ne suka ci gaba da haddabar Buzaye a Agadez (Bunza da Ibrahim da kuma Usman, 2009 sh. 44).

Alƙalawa ita ce, sabuwar cibiyar Gobirawa, an ƙirƙire ta ne saboda dabarun tsaro na yaƙi a arewa maso-gabas kimanin mil ashirin da biyar (25) ƙasa ga tsohon birnin Zamfara a mahaɗar dausayin kogunan arewacin Katsina. Sarakunan Gobir suna da shirin yaƙi na runduna mai ƙarfi ta mayaƙan dawaki da a koyaushe cikin shirin dabara suke. A zamanin Sarki Bawa Jan Gwarzo ya ɗora wa talakawansa haraji a kan duk wani shinge da mutum ya yi. Sannan kuma, ya haramta wa maza sa hula da ɗaura rawani shi kuma Sarki Nafata, ya ƙara da haramta wa mata yin lulluɓi. Wannan takunkumi da aka sanya wa Musulmi ya yi masu tsanani, musamman da yake an ɗauki rawani wata alama ce da take bambanta jama‘ar Musulmi da kafiran (Maguzawa) da suke tattare da su. Wannan haramci da aka yi wa Musulmi a Gobir ya kasance ɗaya daga cikin muhimman dalilan yin jihadi a ƙarni na sha tara (Ƙ.19). 

A ƙarshen ƙarni na sha takwas (Ƙ.18) sarakuna Gobir sun fuskanci matsalar rashin cin nasarar yaƙi, wannan ya faru a sakamakon fatattakar da Katsina da Zamfara suka yi masu. A zamanin Sarki Nafata (1796-1802) daular Gobir ta yamutse sosai, kuma ƙarfinta ya soma raunana, domin a wancan lokacin Zamfara ta yi tawaye ta kuma fanɗare daga mulkin kama-karya na sarakunan Gobir, Katsinawa kuma sun ci gaba da kai hare-haren samame, ita kuma Kabi ta bijire wa Gobir ga shugabantar naɗa sarakunanta (Bunza da Ibrahim da kuma Usman, 2009 sh. 45-47). 

Gobirci tsagar gado ce da ake yi wa mutanen ƙasar Gobir. Tsagar Gobirci gado ɗaya ce ko wane kumci, ana yin ta shida a kumcin hagu, bakwai a kumcin dama. A halin yanzu wasu Gobirawa ba sa yi wa ‘ya’yansu irin wannan tsaga mai yawa, a maimakon ta, sai a yi bille ɗaya-ɗaya a fuska daidai ƙarƙashin idanu (Sallau, 2010 sh. 120).

Katsinawa suna shaida Gobirawan asali ta hanyar ganin tsagar gado ta Gobirci a kumatunsu. Wannan tsaga ta Gobirci da take a fuskar mutum takan bayar da dama ga Bakatsine ya jefa wasa na barkwanci ga mai ita ko da ba su san juna ba a da ko yana so ko ba ya so. Sai kawai, kalamai masu ɗauke da raha su ɓarke a tsakaninsu kamar haka; shida, bakwai ne? Shi kuma, sai ya mayar da martani da mayaudari ne?  

3.0 Ma’anar Wasan Barkwanci

Ƙamusun Hausa (2006:39) ya bayar da ma’anar barkwanci da “Raha ko wasa na fatar baki don ban dariya”.

Ɗangambo (1984:36) yana ganin barkwanci “zantuka ne na raha da wasu mutane waɗanda Allah ya hore wa iya raha da magana da ban dariya suke yi wa mutane”.

Shi kuma Umar (1980) cewa ya yi barkwanci “wani muhimmin rukuni na zube a adabin baka na Hausa wanda ya danganci irin labarun nan da Bahaushe yakan ƙirƙira don kawai ya yi dariya ya more”.

Tukur (1999:11) ya bayyana barkwanci da cewa “zantukan raha ne da ban dariya da mafi yawan al’umma suka amintu da wanzuwarsu don adana tarihinsu da yauƙaƙa zumunci”.

A bisa ga bayanan da masana suka faɗa dangane da ma’anar wasan barkwanci.

A tawa fahimtar, barkwanci wata magana ce da akan shirya mai ɗauke da zantukan hikima waɗanda suke sanyawa a yi raha da annashuwa a tsakanin mutane biyu ko a tsakanin wasu al’umma (abokan wasa) waɗanda a duk wurin da suka haɗu da juna, sai sun yi zolaya ko kuma sun tunzura juna ba tare da an yi saurin samun wani saɓani a tsakaninsu ba.

4.0 Dalilan da Sukan Sanya a yi Wasan Barkwanci a Tsakanin Hausawa

Dangane da dalilan da sukan sanya al’ummar Hausawa yin wasan barkwanci sun kasu zuwa manyan dalilai guda uku kamar haka:

4.1 Zumunci

Zumunci wata kyakkyawar dangantaka ce ta jini ko ta aure ko kuma ta abota tsakanin mutum da mutum (Ƙamusun Hausa, 2006:496). Zumunci wani babban dalili ne da yake kawo wasan barkwanci a tsakanin al’ummar Hausawa.

Zumuncin a zamantakewar Hausawa ya kasu gida biyu akwai zumunta ta ‘yan uwantaka wadda ta ƙunshi dangantaka ta jini. Irin wannan dangantaka ce ta haifar da wasan barkwanci tsakanin jika da kaka da na taubasai da kuma wasan ƙanen miji da mata. Sai kuma, zumunci tsakanin masu sana’o’in gargajiya. Sana’o’in Hausawa na gargajiya sana’o’i ne da suke dogara da junansu a ko da yaushe. Don haka, wannan ya bayar da damar yin wasa a tsakanin masu sana’o’i biyu ko fiye madaganta. Misali, makiyayi da mahauci, malami da maharbi da maƙeri da buzu da sauransu. 

4.2 Zaman Tare

Zaman tare zama wuri ɗaya ne tsakanin wasu mutane wanda hakan kan jawo shaƙuwa da juna. A sakamakon zama wuri ɗaya tsakanin wasu mutane waɗanda babu alaƙa irin ta jini ga shi kuma suna zaune a muhalli ɗaya. Misali, auratayya a sanadiyyar haka sai wasa irin na barkwanci ya shiga tsakaninsu.

4.3 Yaƙi

Yaƙi shi ne faɗa wa wasu mutane da faɗa domin a mulke su (Ƙamusun Hausa, 2006 sh. 477).

Akwai yaƙe-yaƙen da suka shiga tsakanin daulolin ƙasar Hausa da kuma maƙwabtansu tun kafin jihadin Shehu Usmanu. Kowace masarauta ta ƙasar Hausa takan far wa wata masarauta da faɗa (yaƙi) domin ta faɗaɗa ƙasarta ta kuma mallaki tattalin arziƙi mafi girma. Wannan dalili na yaƙi tsakanin wata masarauta da wata shi ne ya assasa wasan barkwancin da ake yi tsakanin Katsinawa da Gobirawa da Katsinawa da Haɗejawa da kuma sauransu (Karofi, 2002 sh. 22).

5.0 Dalilin Wasan Barkwanci Tsakanin Katsinawa da Gobirawa

An bayyana cewa, yaƙi shi ne musabbabin wasan barkwanci tsakanin Katsinawa da Gobirawa. An samu wasu bayanai da suke nuna Katsina ta fafata yaƙi tsakaninta da Gobir har sau goma sha biyu (12) a lokacin mulkin sarakunan Haɓe. A zamanin Sarki Ibrahim Maje (1531-1599) da Sarki Janhazo (1740-1771) da Sarki Karyagiwa (1771-1788) da kuma Sarki Giwa Agwaragi (1788-1802) (Al’adunmu, 1996 sh. 6).

A ci gaba da irin waɗannan yaƙe-yaƙe a tsakaninsu (Katsina da Gobir) Katsina ta murƙushe Sarkin Gobir da dakarunsa da ƙarfin-tuwo da takubba a zamanin Sarki Janhazo (1740-1771). Da Sarkin Gobir ya fahimci sojojinsa sun sha kashi a yaƙin Kiyawa, sai ya umurce su da su juya zuwa gida domin kada su fuskanci kisan ƙare-dangi. A sakamakon nasarar da Katsinawa suka samu a kan Gobirawa ne, ƙyauren shiga Birnin Alkalawa da dutsen niƙa da sarƙa da tukunyar ƙarfe da ake dangantawa da kayan masarautar Gobir suka koma a hannun Katsina a matsayin ganimar yaƙi (Charanci, 1999 sh. 13-14).

A labarin kunne-ya-girmi-kaka da ake bayarwa a ƙasar Gobir, wai dalilin da ya sa Sarkin Katsina Janhazo ya sami nasarar yaƙi a kan Gobirawa shi ne, ya haɗa kai da wani malami ko almajiri wanda ya ba shi sirrin yadda zai ci Gobir da yaƙi. Malamin ya sami damar haɗuwa da matar Sarkin Gobir Muhammadu Mai Gicci ta hanyar yi mata asiri ko kuma romon-baka wanda ya ba shi damar ya mallaki hankalinta har ta ɗauko masa ratayen yaƙi na Sarkin Gobir. Shi kuma almajiri (malami) ya garzaya ya kai wa Sarkin Katsina Janhazo (1740-1771) wannan ratayen. Da wannan asiri (ratayen) ne Sarkin Katsina ya yi amfani har ya sami nasara a kan Sarkin Gobir da dakarunsa (Al’adunmu, 1996 sh. 6-7). Sarkin Gobir da kansa ya umurci ragowar sojojinsa da su ‘mazaya a mayar da iri gida’ kada Katsinawa su yi masu kisan-ƙare-dangi. Bayan wannan nasara ce da Katsina ta samu a kan Gobir, sai Sarkin Gobir ya turo jakadai ɗauke da kyautuka na bayi ga Sarkin Katsina domin yin sulhu wanda zai ba su dama su karɓi ƙyaurensu da sauran kayan gidan sarautarsu a cikin ruwan-sanyi. Tattaunawar sulhun ta yi armashi domin daga ranar babu sauran yaƙi a tsakaninsu, sai musanyar kyautuka da auratayya ta shiga tsakaninsu. Wasa irin na barkwanci ya maye gurbin taho-mu-gama da dakaru wato ya zama tamkar hanya ce mai haɗa zumuntar dole a tsakaninsu (Karofi, 2002 sh. 25-27).

6.0 Siga da Yanayin Wasan Barkwanci a Tsakanin Katsinawa da Gobirawa

Wasan barkwanci tsakanin Katsinawa da Gobirawa yana ɗauke da yanayi da siga mai kyau domin wasan da ke tsakaninsu na baka ne wato faɗi-in-faɗa babu faɗa ko tashin hankali. A duk wurin da Bakatsine ya haɗu da Bagobiri, sai su fara musanyar kalamai masu nasaba da yaƙin da ya taɓa shiga tsakaninsu. Katsinawa sukan kira Gobirawa da kalamai masu sanya raha ko dariya irin su; matsorata, idan ba tsoro ba ku zo ku karɓi kyaurenku mana. Daga ɓangaren Gobirawa kuwa, sukan mayar da martani da “Mayaudara, ku ba mutanen da za a ba amana ba ne wato maciya amana”. A wani lokaci Katsinawa sukan jefe su da kalmomin da sarkinsu ya yi amfani da su bayan sun sha da ƙyar a filin-daga wato “Ar a mazaya a mayar da iri gida”. “Daga Mazanya zuwa birnin Gobir mil nawa ne? da sauransu.

Bayan haka, Katsinawa na yi wa Gobirawa wasa da Gobir gidan faɗa, sai su mayar da amsa yanzu babu faɗa, sai neman abinci.

Wani wasan barkwancin shi ne, Katsinawa suna kiran Gobirawa da “Ko kun yi ku dubu, kowa da uwarsa”. Saboda duka Gobirawa suna da tsagar gado ta Gobirci a kumatu tamkar uwa ɗaya ta haife su babu bambanci. Wata hanya wadda ta taimaka wajen ɗorewar zumunci a tsakaninsu shi ne, karɓar kuɗin shara a kowane watan Musulunci na Muharram (Al’adunmu, 1996 sh. 7).

Har yanzu a duk lokacin sallar cika-ciki, Gobirawa sukan takali Katsinawa har ma su riƙe masu riga, sai sun ba su kuɗin shara suna yi wa juna gore-goren raggwanci da takalar faɗa da kuma kiran juna bayi (Tukur, 1999).

7.0 Muhimmancin Wasan Barkwanci a Tsakaninsu

Wasan barkwanci tsakanin Katsinawa da Gobirawa yana daɗa kyautata zumunci da ɗaukaka zaman lafiya a tsakanin masarautun biyu. Misali, a yau auratayya da musanyar kyautuka da wasan barkwanci a tsakaninsu sun maye doguwar gaba ta yaƙi da ta share ƙarni biyu zuwa uku ana yi tsakanin Katsina da Gobir.

Bayan haka, wasan yana bunƙasa taimakon juna ba tare da ƙyashi ba a duk lokacin da suka haɗu da juna. Ya kuma sanya fahimtar juna a tsakaninsu a lokuta na musamman. Misali, karɓar kuɗin shara a tsakaninsu a duk watan cika-ciki na kowace shekara ya ƙarfafa dangantaka mai ɗorewa a tsakaninsu.

Haka nan kuma, wasan yana maye baƙin ciki ko jin haushi da kalamai masu sanya raha. Misali, “Ar a mazaya a mayar da iri gida”. “Daga mazanya zuwa birnin Gobir mil nawa ne? Ana yin su domin a sanyaya zuciyar Gobirawa a yayin da suka tuna da yaƙin da suka sha da ƙyar a hannun Katsinawa.

Sannan kuma, wasan a tsakaninsu yakan bayar da damar fahimtar ainihin tarihi da sarakunan da suka fafata yaƙi na ma’abota wasan (Katsina da Gobir). Misali, sanin a ‘da’ an yi yaƙi tsakanin Katsinawa da Gobirawa wanda shi ne ya haifar da wasan da suke yi a halin yanzu.

8.0 Illolin Wasan Barkwanci a Tsakaninsu

A nan za a yi magana ne a kan illa ko cutarwa da wasa a tsakaninsu yake haifarwa.

Wasa a tsakaninsu yakan haddasa rashin jituwa saboda ko dai an yi barkwancin ne ba lokacin da ya dace ba, wato a lokacin da abokin wasan na cikin ɓacin rai ko lokacin yana cikin jin yunwa ko kuma a yi rashin sa’a a tarar da Bagobiri ko Bakatsinen da ba ya son wasa wanda hakan kan iya haifar da faɗa a tsakaninsu.

Wasan yakan haifar da raini a tsakanin ma’abota wasan. Yanayin wasan ya bayar da dama a kira juna da sunaye iri-iri kamar; yarona ko bawana ko matsoraci ko raggo da sauransu.  Irin waɗannan kalamai da wasunsu sukan sanya babba cikin tunanin ya bari yaro ya raina shi ta sanadiyyar yin wasa (Hira da Adamu Ɗangarba).

Wasan yakan haifar da ƙage-ƙage da ƙaryace-ƙaryace a tsakanin ma’abota wasa. A cikin wasan akan sassarƙa maganganu ko labarai waɗanda ba su da tushe ballantana mafari. A nuna tamkar abin ya faru ba don komai ba, sai don jifa ko takalar abokin wasa da shi kamar yadda yake faruwa a tsakanin Katsinawa da Gobirawa a yau. 

9.0 Matsayin Wasan Nasu a Jiya

Dangantaka tsakanin Katsina da Gobir wata aba ce wadda tarihi ba zai iya mantawa da ita ba. Domin alaƙar da ta shiga tsakaninsu tun kafin jihadin Shehu Usmanu Ɗanfodiyo ajiye take a zukatan ma’abota bayar da labari da tarihi irin na kunne-ya-girmi-kaka a Katsina da Gobir.

A jiya, wasan barkwanci tsakanin Katsinawa da Gobirawa ya samu tagomashi a tsakanin al’ummun biyu domin a ‘da’ da wuya Bakatsine ya haɗu da Bagobiri wasa irin na barkwanci bai shiga tsakaninsu ba. Bayan haka, Gobirawa suna alfahari da zumuncinsu da Katsinawa ba don kome ba, sai don kyautukan ganin dama da suke karɓa daga Katsinawa a duk wurin da suka haɗu. Watan Musulunci na Muharram na kowace shekara a ‘da’ wata ne da Katsinawa suke karɓar kuɗin shara daga Gobirawa. Wannan wata alama ce da ke nuna Katsinawa su ne iyayen gida ga Gobirawa wato duk farkon shekara, sai Gobirawa sun fanshi kansu ta hanyar biyan kuɗin shara ga Katsinawa (Hira da Ɗahiru Wanzan Bagobiri).

A ‘da’ (jiya) Katsinawa da Gobirawa kowanensu suna da wata fitacciyar tsaga wadda take bayyana su a duk wurin da suka shiga a faɗin ƙasar Hausa da wajen ta. Wannan ya bayar da dama ga Bakatsinen asali ya jefa wa Bagobiri wasan barkwanci a duk inda suka gamu a yi ta raha ana dariya. A jiya tsagar gado ta kasance wata hanya da take buɗe kofa a yi wasan barkwanci a tsakanin Katsinawa da Gobirawa. 

10.0 Matsayin Wasan Nasu a Yau

A yau, wasan barkwanci tsakanin Katsinawa da Gobirawa taɓarɓarewa yake samu kamar yadda al’adun Hausawa suke daɗa samun koma baya a sakamakon tasirin zamani.

Rashin kulawa da zumunci kowane iri a tsakanin al’umma (Katsinawa da Gobirawa), musamman matasa ya haddasa rashin ci gaba da wanzuwar wasan barkwanci a yau. Misali, a yanzu zumunci ya yi ƙaranci tsakanin al’ummun biyu. Domin ko da a hanya aka haɗu tsakanin Bakatsine da Bagobiri babu ruwan wani da wani ballantana a yi wasa irin na barkwanci.

Tasirin zamananci a kan zamantakewar al’umma ya taimaka wajen durƙushewar wasan barkwanci a tsakanin Katsinawa da Gobirawa. Misali, a yau matasa ba su damu da zumunci na jini ba, ballantana wadda yaƙi ya haɗa. Wayewa a yau, ita ce ka yi rayuwa babu ruwanka da kowa.

Da yawa daga cikin Katsinawa da Gobirawa a yau, sun yarda al’adunsu na gargajiya sun koma al’adu irin na Turawa. Waɗannan al’adu da suka kwaikwaya daga Turawa ta sanya a yau, sun yarda al’adun iyaye da kakanni. Misali, a ‘da’ ana tantance Katsinawan asali ta hanyar tsagar gado wato Katsinanci ko Bille ko Kalangu a kumatunsu. Amma a yanzu, idan sai an ga tsagar Katsinanci a kumatun Bakatsine ko Gobirci a kumatun Bagobiri, sannan a yi wasan barkwanci tsakaninsu, to wasan zai yi wuya a yi shi saboda ƙaramcin tsagar. Wannan yana nuna cewa a yau, wasan barkwanci tsakanin Katsinawa da Gobirawa koma baya yake samu ta sanadiyyar taɓarɓarewar tsagar gado a tsakanin al’ummun biyu.

Yaɗuwa da tafiye-tafiyen mutane daga muhallinsu na asali zuwa wani muhalli daban, saboda neman aikin yi ko sana’o’i ya taimaka wajen a kasa tantance asalin mutum. Misali, a yanzu ƙasar Katsina cike take da baƙi waɗanda suka shigo a sakamakon ƙaura da suka yi daga garuruwansu na asali domin su yi aiki ko don su aiwatar da sana’o’i iri daban-daban. Haka ma, abin yake a Sabon birnin Gobir a yau. Wannan dalili zai sanya a kasa tantance Bakatsinen asali ko Bagobirin asali. Ballantana Bakatsine ya ce zai yi wasa na barkwanci da Bagobiri ko Bagobiri ya ce zai yi wasa da Bakatsine. Wannan matsalar ta taimaka ƙwarai wajen taɓarɓarewar wasan barkwanci tsakanin Katsinawa da Gobirawa.

A yau, karɓar kuɗin shara tsakanin Katsinawa da Gobirawa a watan Musulunci na Muharamma na kowace shekara ya zama tarihi ko ma ɗuriyarsa ba a ji.

Tasirin addinin Musulunci a zukatan al’ummar Hausawa, musamman Katsinawa da Gobirawa a yau, yana ɗaya daga cikin shika-shikan da suka haddasa taɓarɓarewar wasan barkwanci a tsakanin al’ummun biyu. Addinin Musulunci ya hana ko haramta duk wani wasa wanda bai zo a cikin Alƙur’ani da Hadisan Manzon Allah (S.A.W.) ba. Don haka, hatta tsagar gargajiya ta sami cikas ko rashin amincewa idan aka zo da maganar koyarwar addini.

11.0 Shawarwari

Wasan barkwanci a tsakanin al’umma da al’umma yana taka muhimmiyar rawa wajen haɗa dangantaka da zumunci da kuma ɗorewar zaman lafiya a cikin ƙasa. Don haka, akwai buƙatar shugabanni masu riƙe da sarautar gargajiya da masu shugabantar hukumomin gwamnati da su ɗauki matakai na farfaɗo da irin wannan zumunci don samun ɗorewar zaman lafiya a ƙasa. Misali, a riƙa shirya taruka waɗanda za su haɗa al’ummun biyu (Katsinawa da Gobirawa) a wuri guda domin a tattauna wasu muhimman abubuwa waɗanda za su inganta dangantaka da bunƙasa tattalin arziƙi da kuma bunƙasa fasahohin al’ummominsu daga ciki har da barkwancin da ke a tsakaninsu.

Wasan barkwanci a tsakanin Katsinawa da Gobirawa wani muhimmin abu ne wanda yake bunƙasa adabi da raya al’adun gargajiya. Akwai buƙatar masana da manazarta su duƙufa wajen taskace irin waɗannan kalamai na raha don ‘yan baya su ga ƙoƙarin magabatansu.

Har ila yau, Katsina da Gobir suna ɗaya daga cikin manyan daulolin ƙasar Hausa. Yana da kyau masana da manazarta ilimin tarihin garuruwan ƙasar Hausa (Katsina da Gobir) da su zage damtse wajen samar da ingantaccen tarihi da bunƙasar garuruwa.

12.0 Sakamakon Bincike

Binciken ya gano cewa, akwai wasan barkwanci da ya shiga tsakanin Katsinawa da Gobirawa tun kafin da bayan jihadin Shehu Usmanu Ɗanfodiyo. Hakan ya faru ne a sakamakon nasarar yaƙi da Katsina ta samu akan Gobir. Wasan na baka ne babu faɗa, babu zage-zage a tsakani. Wasan ya ƙunshi zance ko kalamai masu sanya raha ɗauke da kalmomin nuna fifiko ta fuskar jarunta da wayo ko dabarar iya yaƙi da kuma iya yaudara waɗanda ake jinginawa ga ɓangarorin. Haka kuma, an fahimci cewa, wasan ya yi tasiri ƙwarai a zukatan al’ummun (Katsinawa da Gobirawa) domin sun ba shi muhimmanci ƙwarai a harkokinsu na yau da kullum. Sarakuna da talakawa kowanensu yana yin sa (wasan barkwanci), kuma kowane ɓangare (Katsinawa da Gobirawa) suna cin gajiyar wasan idan sun haɗu da juna. Sai dai a yau, tasirin zamani yana neman yi wa wannan ɓangare cikas ta hanyar rage masa martaba a zukatan Katsinawa da Gobirawan kamar yadda binciken ya gano. Matasa da ‘yan zamani (‘yan boko) a yau ba su bai wa wannan fanni muhimmanci ba, ba don komai ba, sai don rashin son zumunci ta kowace fuska da rashin kulawa da riƙon al’ada a zukatansu idan aka kwatanta da mutanen ‘da’.   

13.0 Kammalawa

A wannan takarda an tattauna ne a kan tarihin Katsina da Gobir a taƙaice da ma’anar wasan barkwanci da ƙumshiyarsa. Wasan barkwanci tsakanin al’umma da al’umma abu ne mai muhimmancin gaske. Sannan yana da mabambantan dalilai kamar yadda aka gani a wannan bincike. Wasan barkwanci tsakanin Katsinawa da Gobirawa wasa ne na baka mai ɗauke da kalamai masu ban dariya da sanya raha da nuna fifiko da ƙwarewa akan iya yaƙi da nuna wayo da kuma wauta. Kuma Katsinawa da Gobirawa suna amfana da yin sa.

Manazarta

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Ratayen Sunayen Mutanen da aka yi Hira da su

Adamu Ɗangarba mai tsagar Katsinanci a gidansa da ke Unguwar Allah yafi, Dutsinma, jihar Katsina a ranar 12/5/2018 da ƙarfe 12:00 na rana.

Ɗahiru Wanzan Bagobiri a gidansa da ke Karofi, Dutsinma, jihar Katsina .