Gudummuwar Gobirawa Wajen Bunkasa Gundumar Malumfashi

:Abstract: Gobirawa are a clan of Hausa people who are very hardworking and endurance to the challenges of life. They are hustlers who are always on their feet struggling hard to make sure they achieve what they want in life. They Travels far and wide in the course of their struggles to meet up with their demands. This made them to be found everywhere within and outside the territories of Hausaland, including Katsina province. Among the areas where they settled down in Katsina province is Malumfashi environ, in a place called Gobirawan Gidan Soro. This paper is a field work research designed with the principal aim of buttressing out the impact of Gobirawa people in Malumfashi area. It will find out the monogenetic origin of the people, why they left their original home, why they settled in their present abode and their contribution to the development of Malumfashi area. The research is involving two research variables, namely spread of Gobirawa and their impact on Malumfashi area, therefore it is going to be supported by two main research theories, namely diffusion and development theories of society, respectively. Finally, interview instrument and reading from written documents will be adopted as the methodologies for the conduct of the research.

Key Words: Gobirawa; Gundumar Malumfashi; Bazuwa; Bunƙasa; Sana’o’i

Gudummuwar Gobirawa Wajen Bunƙasa Gundumar Malumfashi

ABDULRAHAMAN ADO (PhD)
Sashen Harsunan Nijeriya,
Jami’ar Umaru Musa Yar’adua, Katsina
Emails: ado­_fashi63@yahoo.com
ado.abdulrahaman@umyu.edu.ng
Phone: 08066177053

da

SIRAJO IBRAHIM
Sashen Harsunan Nijeriya,
Jami’ar Umaru Musa Yar’adua, Katsina
Phone: 08062358065

1.0 Gabatarwa

Gobir da Gobirawa ƙasa ce da al’umma, masu daɗaɗɗen tarihi na asali, wanda masana da manazarta ƙasar Hausa da Hausawa suka yi nazarinsu kuma suka bayar da bayanai a kansu ta hanyar adabin baka da rubutacce (Gobir, 2007:41; Last, 2010:10; Bunza,2006:5).

A duk lokacin da masana da manazarta suka bayar da tarihi a kan ƙasar Gobir da Gobirawa, sukan bayyana su a matsayin mutane masu ƙwazo da jaruntaka ta yaƙe-yaƙe da tafiye-tafiye na kasuwanci da neman abinci da yin duk wasu ayyuka na neman kare wa kai mutunci da dogaro da kai, irin su noma da makamantansu (Galadanci, 2011:38-39; Zarruƙ, 2000:34; Last, 2009:44; Bunza, 2015:11).

Fitattacce kuma sanannen mazauninsu na ƙasar Hausa da aka fi sani shi ne na “Binin Lalle” da ke cikin ƙasar Azben, wanda a harshen Ƙifɗanci na Masar aka fi sani da suna “Guber” (Adamu, 1978:2; Usman, 1981:29; Last, 2010:10 ). Kazalika, wasu daga cikin Larabawa da Turawa, irin su Muhammadu Ibn Batuta da Al-Hassan Ibn Muhammada Al-Wizas Al-Fasi da B.G. Niebuhr da Leo Africanus da makamantansu, waɗanda suka ziyarci ƙasar Hausa, tun a wajen shekarar 1788-1830, duk sun tabbatar da samuwar Gobir da Gobirawa a cikin ƙasar Hausa (Yahaya, 1988:74; Galadanci, 2011:44; Zarruƙ, 2000:30; Last, 2010:15). Kazalika, Makaɗa Musa Ɗandada Sabon Birni (1908-1975) , a cikin waƙarsa, ya tabbatar da samuwar Birnin Guber da yadda mutanenta suka baro ta suka dawo Sabon Birni, kamar haka:

Jagora                         :To kun tsiri birnin Guber da Azbin,

                        :Da anka yi Magali has Surukkal,

                        :Duk kakanninsa sunka yauta,

                        :An dawo Gwararrame da Kunya,

‘Y/Amshi      :Da anka tsira su anka kau yi birni.

Jagora             :Da Birnin Lalle kunka zo,

‘Y/Amshi      :Alƙalawa ba garinsu ta ba,

                        :Alƙalin Anka kunka iake,

                        :Da kunka kasha shi kunka gaji birni.

(Musa Ɗandada Sabon Birni: Waƙar Sarkin Gobir Salihu Sabon Birni)

               (Gusau, 2009:194)

Yaƙe-yaƙe na zamani dauri a tsakanin Gobirawa da maƙwabtansu na kusa da na nesa, irin su Buzaye (ƙarƙashin Yunus Ibn Tahanazete) da Fulani da Kabawa da Zamfarawa da Katsina da Turawa da makamantansu, ya kawo sanadiyyar bazuwar Gobirawa daga matsuguninsu na asali ya zuwa cikin ƙasashen Hausa da maƙwabtansu (Funtua, 2017; Adamu, 1978:2; Bunza,2013:16). Bazuwarsu zuwa wasu wurare ya yi ƙamari tun a ƙarni na 18, lokacin da daularsu ta yamutse a zamani Sarki Nafata (1796-1802) (Last, 2009:44).

Bayan Turawa sun karɓe mulki, kuma bayan zaman lafiya ya samu a ƙasar Hausa, sai Gobirawa, suka shiga cikin harkar yin noma da kasuwanci gadan-gadan. Last (2009:44) ya tabbatar da cewa Gobirawa mutane ne mayawata da kan haɗa kansu su mallaki wuri ko wata ƙasa. Don haka, a irin haka ne suka bazama zuwa harkar noma da kasuwanci, bayan zaman lumana ya samu. Hujja a nan, Usman (1981:199) ya bayyana cewa a wajen ƙarshen ƙarni na 18, an yi wani lawalin kasuwanci da ya ratso daga Kano-Gwarzo-Gora-(mai-kasuwa)-Ƙetare- ‘Yan Kuzo-‘Yandoto, wanda ake kyautata zaton wannan hanya ce Gabirawan Gidan Soro suka biyo, domin gudanar da harkar kasuwanci da neman samun wurin noma, suka yada zango a cikin gundumar Malumfashi, waɗanda ke ƙarƙashin Kuka-Sheƙa ta Ƙetare.

 

2.0 Dalilin Barowar Gobirawan Gidan Soro daga Gobir ta Isa

Masana da manazarta tarihi da asalin matsuguni na mutane da yaɗuwarsu zuwa wasu sassa na duniya, sun bayar da dalilai da yawa da kan haddasar da ƙaurar mutane daga matsuguninsu na asali ya zuwa wani sabon matsuguni. Kaɗan daga cikin dalilan da suka bayar sun haɗa da yaƙi da fatauci da yunwa da annoba da addini da rashin samun wata sarauta da makamantansu da yawa (Garba, 1984:12; Waya,2008:152; Yunusa,1985:33). Malam Ibrahim Babangida[1] ya bayyana cewa, kasuwanci da neman wurin yin noma suka kasance dalilin barowarsu (Gobirawan Gidan Soro) daga ƙasarsu ta Gobir. Domin daman tun can, Gobirawa manoma ne. Ana iya gaskanta wannan zance na Malam Isma’ila Abdullahi idan aka yi la’akari da waƙar da Wari Mai Zari Gobir ya yi wa Sarkin Gobir Bawa Jangwarzo, cewa:

            Jagora             :Buzurun Wari gajimare saddan na noma,

            ‘Y/Amshi      :Buzurun Wari gajimare saddan na noma.

 (Waƙar Sarkin Gobir Bawa Jangwarzo: Wari Mai Zari Gobir)

                     (Gusau, 2009:3)

Ta fannin kasuwanci kuwa, Malam Abdullahi Baban Da’u ya ce, kafin zamansu a wannan matsuguni nasu, na Gidan Soro, sukan tafi harkar kasuwanci tun daga Isa har zuwa garin Ɗan Zabuwa ta ƙasar Kano, wadda a da cibiya ce ta kasuwanci. Ƙanƙara (1991:1) ya gaskanta wannan zance da ya bayyana cewa garin Ɗan Zabuwa ya kasance a matsayin matattarar jama’a tun a shekara 1774.

 

3.0 Waiwaye

A bisa bincike na haƙiƙa, mutane da yawa sun gudanar da bincike kan Gobir da Gobirawa, ko dai a matsayin asalinsu ko ire-iren sana’o’insu ko yaƙe-yaƙen da suka yi da sauran ƙasashe na Hausa da makamantansu. Amma, babu wani bincike da ya danganta Gobir da Gobirawa da gundumar Malumfashi. Kaɗan daga cikinsu sun haɗa da waɗannan:

Gusau (2008) ya kawo bayanai na tarihin ƙasar Gobir da sarakunanta tun a lokacin da suke a matsugunin sun a asali a Azben da Bilma har ya zuwa lokacin da suka yi ƙaurace-ƙaurace da yake-yaken da suka yi da ƙasashe. Alaƙar aikin Gusau da wannan shi ne, duk bayanai ne kan Gobir da Gobirawa. Ayyukan biyu sun bambanta da juna, domin shi wancan ya yi bayani ne kan Gobirawa a can matsuguninsu na farko da kuma na biyu, wato Sabon-Birni. Shi kuwa wannan yana Magana ne kan Gobirawan Soro, waɗanda suka yi ƙaura daga Sabon Birni, suka kafa nasu matsuguni a gundumar Malumfashi.

Gobir (2009) ya kawo bayanai na asalin Hausawa na 2. Ya bayyan tafiyar da Garuba ɗan Salman ya yi daga ƙasar Sharba wadda ke tsakanin garin Makka da Madina. Daga can suka bi ta Masar, suka gangaro har zuwa Barno, kana suka kai ga ƙasar Hausa. Duk da cewa labarin bai ƙare ba, amma an nuna samuwar ƙasar Adar da sauran ƙasashen Hausa tun a wancan zamani mai tsawo. Wannan tarihi na da alaƙa da wannan aiki, domin nuna yadda al’umma ke bazuwa daga wata ƙasa mai nisa ya zuwa wata da kuma yadda ake yaɗa al’adu da addini.

Last (2010) ya kawo bayanai kan daular “Guber” ta fannin matsuguninta na asalinsu wanda ya yi ƙoƙarin bin diddigin asalin Gobirawa daga Masar ta hanyar danganta su da sunan matsuguninsu na “Birnin Lalle” wanda kalmar “Lalle” ke nufin “Gobir” a harshen Ƙafɗanci na Masar. Haka kuma, ya kawo bayanai na alaƙar Gobirawa da ƙasar Masar ta fannin kasuwanci. Alaƙar wannan aiki wancan shi ne na tarihin Gobir. Bambancinsu shi ne, wannan aiki yana bayani kan asalin Gobirawan Soro da muhimmancinsu a matsuguninsu, amma wancan yana magana kan asalin Gobirawan birnin Lalle.

Funtua (2017) ya kawo bayanai na dangantakar da ta haɗa Katsinawa da Gobirawa ta fannin yaƙi. Ya fara da kawo hoton ƙasar Gobir a zamanin dauri. Sai kuma ya kawo irin halayyar karamci wanda Katsinawa suka yi wa Gobirawa. Daga nan kuma, ya bayyana yadda Gobirawa suka yaudari Katsina, suka kai masu harin yaƙi. Baya ga nan, ya nuna yadda Katsinawa suka yi take-taken zolaya ga Gobirawa na raini wanda ya haddasar da wani harin da Gobirawa suka kai wa Katsinawa. Harin bai yi nasara ba, wanda daga ƙarshe su ma Katsinawa suka rama kai nasu haring a Gobirawa, wanda aka kai ga cin nasara a kan su. An yi wannan bita domin nuna yadda yaƙe-yaƙe ya yi sanadiyyar bazuwar Gobirawa zuwa wasu ƙasashe. To, amma wancan aikin bai nuna yadda wasu suka yaɗu zuwa ƙasar Katsina ba, kamar yadda wannan aiki ya yi ba.

 

 

 

4.0 Dalilan Zaman Gobirawan Gaidan Soro a Gudumar Malumfashi.

Malam Isma’ila Abdullahi ya ce farkon matsugunin da kakanninsu suka fara zama shi ne Ɗan Zabuwa ta ƙasar Kano. Daga bisani sai suka fahimci cewa kasuwanci ya fi ƙarfi a Ɗan Zabuwa, babu harkar noma sosai, sai suka dawo gundumar Malumfashi, wadda take da ƙasar noma da kuma kasuwanni a garuruwan Malumfashi da Gora da Ƙetare.

Masana da manazarta da yawa sun tabbatar da cewa gundumar Malumfashi, wadda aka fi sani da ƙasar Galadiman Katsina, tana da ƙasar noma mai kyau da ni’ima ingantacciya (Ado, 2017:226; Malumfashi, 2006:18). A wancan zamani, ƙasar Galadiman Katsina ta haɗa da Matazu da Papu da Sayaya da Runin Basiɗa da Runin Gora da Garu da Dayi da Ƙanƙara da Ɗanmarabu da Mahuta da Gozaki da Guga da Maska da Ruwan Godiya da Ƙogo da Tsafe (Ƙanƙara, 2006:5). To, amma a yau, a cewar Malam Isma’ila Abdullahi, Gobirawan Gidan Soro suna ƙarƙashin gundumar Ƙanƙara. Kusancinsu da garin Malumfashi, ya sanya suke gudanar da komai nasu na hulɗoɗin noma da kasuwanci da Malumfashi. Kazalika, hukumar Katsina ta ba su damar tafiya ko’ina, cikin gundumar Malumfashi ko Ƙanƙara su gudanar da hulɗoɗinsu na shari’a da kasuwanci da makamantansu.

Gundumar Malumfashi, farfajiya ce daɗaɗɗiya da ake kira da sunan ƙasar Galadiman Katsina (Ado, 2014:2; Ƙanƙara, 1991:5). Bincike ya nuna cewa, tun asali ƙasar Galadiman Katsina ita ce wadda ta haɗa:

“ Gulbin Karaɗuwa, daga kudu iyaka da Zariya,

yamma iyakar Birnin Gwari, fuskar Arewa har Bilbil da Tsafe,

 ƙasar Galadima ce, da Matazu, Papu. Sayaya, Runjin Basiɗa.

 Runjin Gora, Garu,Dayi,Ƙanƙara, Ɗanmarabu, Mahuta,Gozaki,

Guga, Maska, Ruwan Godiya, Ƙogo, Tsafe.”

(Ƙanƙara,1991:5; Karofi, 2017:5)

Masana da manazarta kan al’adun gundumar Malumfashi irin su Malumfashi (2006:19) da Ado (2017:226) sun tabbatar da cewa gundumar Malumfashi gunduna ce mai albarkar wurin noma, wadda mazaunanta na farko, sun kafa ta ne a sanadiyyar noma. Don haka, al’umomi da yawa sun shigo sun zauna cikin garin da kewayensa domin gudanar da sana’ar noma.

A bayanin da aka samu daga Malam Isma’ila Abdullahi[2], cewa mutanen da suka fara kafa ƙauyen Gobirawan Gidan Soro, tawaga ce wadda suke ƙarƙashin shuganacin Malam Cindo, wanda ke da zuriyar da ta ƙunshi mutane irin su Malam Isiyaku Loto da Malam Usman Dodo da Malam Musa Auta da Malama Gwammai duk sai suka zauna tare da mahaifinsu a wannan matsuguni. Wannan ne suka yi ta hayayyafa har aka kai ga inda ake a yau.

Su dai asalinsu sun fito ne daga Gobir ta Isa a zamanin Sarkin Katsina Muhammadu Dikko. Tsiga (1977: 99) ya nuna cewa sarki Dikko ya yi mulkin Katsina tun a wajen shekara ta 1907. Haka kuma, a lokacin mulkin Galadima Sallau tawagar ta iso (Ke nan, ƙauyen Gobirawan Soro sun fi shekara ɗari a wannan matsuguni nasu da ke a cikin gundumar Malumfashi).

Alamar da ke iya sanya a gane asalin Gobirawan Soro ita ce ta tsagar fuskarsu. Tsagar tasu ta asali, doguwa ce, wacce ake yin bakwai a kuncin dama, sai shida a kuncin hagu. Wannan salon tsaga ya nuna cewa, Gobirawan Soro zuriya ce ta sarakunan ƙasar Gobir. Inuwa (2018:150) da Dr. Yakubu Gobir[3] suna cewa Gobirawan da ke da tsaga bakwai a kuncin hagu da kuma sida a kuncin dama, su ne waɗanda suke da alaƙa da gidan sarauta. Amma waɗanda ke da tsaga shida a kuncin dama da bakwai a kuncin hagu, suna cikin talakawan ƙasar Gobir.

Kasancewarsu waɗanda suka fito daga gidan sarauta, sai suka gina gidansu da laka, suka gina soraye. Amma dukkan talakawan da ke tare da su, gidajensu sun kasance na kararen dawa. Wannan dalili ne da ya sa ake kiran fadar mulkinsu da suna “Gidan Soro.”

Gobirawan Gidan Soro sun zauna a matsuguninsu a zamani Galadima Sallau a shekarar 1915. Bincike ya tabbatar da cewa Galadima Sallau mutum ne mai son baƙi da kuma ƙulla hulɗar aminci da sarakunan wasu ƙasashe irin su Sakkwato da Nufe. Wannan ya bayar da damar zaman Sakkwatawa da Nufawa da yawa a gundumar Malumfashi a zamaninsa (Ƙanƙara, 1991:12; Mamman, 1996:53; Charanci, 1999:124). Wani mawaƙi mai suna Musa Ɗandada Sabon Birni, ya nuna irin dangantakar Gobirawa da Malumfashi, da ya ce:

                        Jagora        :Ginshiƙin Baraz-Zaki,

                        ‘Y/Amshi      :Na Shaushawa na Malumfashi,

                                                :Na Ɗangaladima, Salihu bajinin ‘yan sarki.

(Waƙar Sarkin Gobir Salihu Sabon Birni: Musa Ɗandada Sabon Birni)

(Gusau, 2009:193)

 

5.0 Hanyoyin Gudanar da Bincike

Mutum ba ya rubuta bayani na wani bincike kan wata matsala (ko batu), ba tare da ya faɗi hanyoyin da ya bi ya gudanar da bincikensa ba (Bello, 2010:1). Wannan bincike ne na tarihi wanda masana da manazarta irin su Bello (2010:4) da Akuezuilo (1993:7) suka bayyana shi a matsayin binciken da akan yi kan abubuwan da suka wuce A irinsa, kan iya tatsar bayanai a wajen mutanen da suka ga abin da ake gudanar da bincike a kansa ko suka ji labarinsa ko aka rubuta shi a rubuce, aka ajiye. Don haka an bi hanyoyi biyu kacal don gudanar da wannan bincike, kamar haka:

Da farko, an bi hanyar “ganawa” da mutanen wannan gari da ake bincike a kansa. Ganawar da aka yi, ta tsaya ne a kan rukunan mutane guda biyu. Akwai mutanen garin, waɗanda ke da dangantaka ta jini da asalin waɗanda suka kafa garin. Hasali ma, su ne ke kan karagar mulki ta garin, kuma suke cikin gidan asali na farkon kafa gari. Rukuni na biyu kuwa su ne, mutanen da suka san tarihin garin da kuma muhimmancin mutanen cikin garin a wajen bunƙasa garin Malumfashi da kewaye.

Hanya ta biyu da aka bi wajen gudanar da binciken ita ce ta karantawa daga rubutattaun bayanai. Babu wani lttafi da ya yi bayani kan garin Gaobirawar Soro, amma an sami waɗansu littafai da mujallu da suka yi bayani a kan ire-iren hulɗoɗin da suka haddasar da zuwan baƙi cikin gundumar Malumfashi da kuma ire-iren gudummuwar da suka bayar a wajen bunƙasa ta tun a jiya har zuwa yau.

 

6.0 Ra’in Bincike

A wannan bincike, an tattauna lamarin da ya danganci bazuwar (ko yaɗuwar) wani jinsi na mutane daga wani wuri zuwa wani da kuma muhimmancin mutanen a wajen bunƙasa tattalin arziƙin matsugunin da suka zauna a cikinsa. Don haka, an ɗora wannan bincike a kan “Ra’in Bazuwar Al’umma” (Diffusion Theory).

“Ra’in Bazuwar A’umma” ra’i ne da ya samo asalinsa daga Mazhabar ( ko Makarantar) Biritaniya ta Bazuwar Al’adu (The British School of Diffusionism) (El-Tabie, 2012:83; Otite,1981:17; Ado, 2017:89). Yana yin bayani ne na yadda wata al’umma kan taso daga wani matsugunni a bisa wasu dalilai, ta zauna a wani muhalli na daban, bisa wasu dalilai ( Hogan, 2006:121; Mukhtar, 2013:56; Garba,1984:12).

 Idan aka yi waiwaye, shi dai wannan ra’i na “Ra’in Bazuwar A’umma” ra’i ne da ya samo asalinsa daga “Ra'in Tuashen Asali Ɗaya” (Monogenetic Theory of Single Origin). Shi ma yana yin nuni da cewa, akasarin kamanci da ake gani na al’adu na duniya, na wasu al’ummomi, ya wanzu ne saboda, suna da tushen asali ɗaya da juna. Abin nufi, a da can, al’ummomin da ke da kamancin al’adu, suna zaune ne da juna a wani wuri na asali, daga baya suka bar wurin, suka bazu, suka koma a wurare daban-daban da suke a yanzu, a duniya. Shi wannan ra’i, na “Ra'in Tuashen Asali Ɗaya”, wani masani Bature ɗan ƙasar Ingila mai suna Charles Darwin (1809-1882) ya ƙirƙira a shekarar 1859. Daga nan ne aka samu wasu Turawan ‘yan ƙasasa ta Biritaniya, irin su G.E Smith da W.J.Perry a shekarar 1923, suka aza a kan inda ya tsaya, suka kawo “Ra’in Bazuwar Al’umma.” Su waɗannan magoya bayan Charles Darwin, a nasu ganin, tushen asalin al’adun duniya ya faro ne daga Masar, wanda daga nan suka yaɗu zuwa wasu sassa na duniya (Otite,1981:17; Ado, 2017:112).

A da’irar masana da manazarta Hausa da Hausawa, Shi wannan ra’i na “Ra’in Bazuwar Al’umma,” an sami Gusau (2015:42 da 45), wanda ya yi nuni da cewa, ya fito ne daga “Mazhabar Asali da Watsuwa Zuwa Sassa” da "Mazhabar Sassarƙuwar Al'adu". Wasu masanan da suka yi ayyuka waɗanda suka hau mizanin wannan ra’i na “Bazuwar All’umma,” sun haɗa da Adamu (2011:18) da Philips (1985) da Magaji (1985) da Ado (2013:196). A cikin nazarce-nazarcensu, sun nuna cewa Misira ita ce tushen al’adun Hausawa, wadda daga can Hausawa suka fito, kuma suka samo asalin wasu al’adu da suke aiwatarwa.

Idan aka komo bisa haujin wannan bincike, ana iya lura da cewa, ana iya ɗora wannan bincike a bisa mizanin “Ra’in Bazuwar Al’adu, domin, tushen asalin Gobirawan Gidan Soro, na gundumar Malumfashi, shi ne Gobir ta Isa. Amma, bisa dalilai biyu na noma da kasuwanci, sai suka yo ƙaura, suka zauna a muhallinsu na yau. Abin nufi, asalin Gobirawan Gidan Soro, shi ne Gobir ta Isa. Sun yo ƙaura, suka zo, suka zauna a wannan sabon wuri nasu bisa dalilan cewa, akwai ni’inar ƙasa, da wadataccen ruwan sama, da ƙoramu waɗanda suka dace da yin noma. Kazalika, akwai kasuwanni na Malumfashi da Ƙetare da Gora, waɗanda suke iya sayar da amfanin gonarsu. Kazalika, a waɗannan kasuwanni, sukan sayi wasu abubuwan buƙatar rayuwa, su yi amfani da su ko su sayar.

Bugu da ƙari, zuwan Gobirawan Gidan Soro, cikin gundumar Malumfashi, ya kawo wa gundumar samuwar cigaba da bunƙasar rayuwa. Irin wanna abu ne akan danganata shi da “Ra’in Bunƙasar Al’adu.” Wannan ra’i ne na cigaban da al’umma kan samu a sanadiyyar cuɗanyar da ta samu da wata baƙuwar al’umma ko samuwar wasu abubuwa a cikinta, ta hanyar aro ko ƙirƙirar wasu abubuwa ko inganta abubuwan da take da shi (Hogan, 2006:117). Wasu Turawa masana ilimin “Hauhawar Cigaba” (EVolutionaries) suka yi ƙarin bayani daga “Ra'in Tuashen Asali Ɗaya” na Charles Darwin (1809-1882). Wasu daga cikin Turawan sun haɗa da Auguste Comte (1798-1857) ɗan ƙasar Faransa da Herbert Spencer (1820-1903) ɗan Ingila ta Biritaniya da Sir Edward Burnett Tylor (1832-1817) ɗan Ingila da Lewis Henry Morgan (1818-1881) ɗan ƙasar Amurka da makamantansu. Dukkansu sun kawo bayanai na matakan da al’umma ke hawa na “balaga” (cigaba), tun daga matsayinta na jaririya har ya zuwa matsayinta na girma, ta zama babba, ta bunƙasa (Otite, 1981:14-15; Ado, 2017:87).

To, ta fannin wannan nazari, gundumar Malumfashi ta hau matakan rayuwa na hauhawar ci gaba (wato bunƙasa) har guda huɗu. Da farko, an yi zamanin Fulani da Maguzawa manoma ne ka zaune a cikinta. Daga nan, sai addinin Musulunci ya tarar da ita, a inda ta samu jaddadawa a zamanin shehu Usmanu Ɗanfodiyo. Zuwan Turawa shi ne mataki na uku a wajen bunƙasar gundumar Malumfashi. Zango na ƙarshe shi ne na zamananci, wanda Turawa sun bar gundumar. Wannan mataki na ƙarshe, shi ne na ingausar rayuwa, wanda tasirin addinin maguzanci da na Musulunci da kuma na al’adun Turawa suke cikin al’ummar gundumar. To, su Gobirawan Gidan Soro, sun riski gundumar tun a lokacin zamanin Turawa har zuwa yau.

 

7.0 Gudummuwar Gobirawan Soro ga Bunƙasa Gundumar Malumfashi

Kamar yadda aka sami bayanai daga Gobirawan Gidan Soro, irin su Malam Abdullahi Baban Da’u da Alhaji Hashimu Abdullahi, cewa tun a farkon zuwan kakanninsu suke bayar da gudummuwa sosai ga gundumar Malumfashi, wanda abin ya kawo mata bunƙasa da cigaba ta fannoni da yawa, kamar haka:

 

7.1 Ciyar da Gundumar Malumfashi Abinci

Gundumar Malumfashi da kewaye, gunduma ce wadda take da albarkar ƙasar noma ta Jigawa, wadda ƙasa ce da ke ɗaukar iraruwa masu nau’o’i daban-daban, kama daga dawa da masara da wake da maiwa da auduga da da gyaɗa da makamantansu da yawa. Haka kuma, ƙasar tana da gulabe da rafukan da ake noma kayayyakin fadama da rafi irin su kara-rake da shinkafa da waken-suya da kayayyakin miya irin su tumatir da tattasai da attarugu da kuɓewa da alayyahu da kabewa da makamantansu (Malumfashi; 2006:70; Charanci,1999:122; Ado, 2010:31; Ado, 2017:226).

Malam Adamu Abdullahi Tela[4] ya bayyana cewa, kusan dukkan abubuwan da aka zayyana suna noma su a ƙauyen Gobirawan Gidan Soro. A cikin manoman unguwar Gobirawan Gidan Soro an sami wani fitacce, mai suna Alhaji Lado Dakare wanda kan noma fiye da buhunan amfanin gona dubu a damina guda. Waɗannan kayayyakin ne suke sayar da su a cikin kasuwannin da ke cikin gundumar Malumfashi, irin su Malumfashi, mai ci ranar Juma’a da Talata da Ƙetare, mai ci ranar Laraba da Ƙanƙara, mai ci ranar Talata da Ƙafur , mai ci ranar talata da Dayi, mai ci ranar Juma’a da makamantansu. Wannan babbar gudummuwa ce ciyarwar abinci da Gobirawan Gidan Soro ke bayarwa a wajen ciyar da mutanen gundumar Malumfashi da ma ƙasar Katsina baki ɗaya.

 

7.2 Samar da Auduga ga Kamfanin Auduga na BCGA

Bincike ya tabbatar da cewa, saboda bunƙasar harkar noma a gundumar Malumfashi, Turawa suka kafa kamfanin gurzar auduga na B.C.G.A (British Cotton Growing Association) a Malumfashi a shekar 1929, a zamani mulkin Galadima Adamu, hakimin Malumfashi (Malumfashi, 2006:46; Ƙanƙara, 1991:22). Malam Abdulkadir Mato[5] ya bayyana cewa, unguwar Gobirawan Gidan Soro sun kasance ɗaya daga cikin manoman da ke noma auduga, su kuma sayar ga Turawan kamfanin B.C.G.A. ta Malumfashi. Hasali ma, ‎an sami ‘yan barandan Turawa da suka kawo injinan Kilo har cikin unguwar Gobirawan Gidan Soro, wanda ake auna auduga da sayenta domin kaiwa kamfanin B.C.G.A ta Malumfashi. Wannan gaggaruwamar gudunmuwa ce da unguwar Gobirawan Soro suke bayarwa ga gundumar Malumfashi. Wannan na ɗaya daga cikin abin da ya bunƙasa gundumar tun a zamanin Turawa.

 

7.3. Samar da Gyaɗa ga Kamfanin Awon Gyaɗa na Ƙwarori

A daidai lokacin da gundumar Malumfashi take cikin bunƙasarta ta fannin saye da sayar da auduga, an kuma sami wasu “Ƙwarori” da suka shigo cikinta suka zauna suna ta gudanar da harkar saye da sayar da gyaɗa. Fitacce daga cikin waɗannan Ƙwarori shi ne mutumen da aka fi sani da sunan “Kwastan” (Ado, 2015:200).  Alhaji Mamman Shata, a cikin waƙar da ya yi wa wasu direbobi masu yi wa wannan Ƙwara tuƙin motocinsa da ake masa safarar gyaɗa da auduga da ƙwara, ya ambaci sunansa kamar haka:

“…………………………………..

Da shi da tuƙi Tandar,

Man Kano Mai Saje,

Ɗan gidan Bature Kwastan,

Da shi da Bawa na Kwastan,

Waɗanda ke gasa ƙarfe”

(Mamman Shata Katsina/Waƙar Bawa Direba)

(Ado, 2015:216)

To, daga bayanan da aka samu daga Malam Isma’ila Abdullahi cewa, saboda yadda Gobirawan Gidan Soro ke noma gyaɗa, tun daga jiya har zuwa yau, ya sanya Bature Kwas ta ya kawo masu injunan gurzar gyaɗa har cikin unguwarsu. Akan fitar gurza ta fitar da buhunan gyaɗa masu yawa zuwa kamfanin kwastan da ke unguwar Kwastan ta Malumfashi.

 

7.4. Samar da Ƙwara ga Kamfanonin Ƙwara

Allah ya yi wa gundumar Malumfashi albarkar itatuwa masu bayar da ‘ya’yan da ake amfani da su, a ci ko a sarrafa zuwa wani abin amfani, irin su kanya da kaɗanya da faru da ciwo da ɗorawa da kuka da makamantansu (Imam, 2016:26; Karofi, 2017:9; Ado, 2015:226; Ado, 2014:298). Malam Abdulkadir Mato ya bayyana cewa mutane kan wayi gari su ga itatuwan da ke kewaye da unguwar Gobirawan Soro suna zubar da ‘ya’yansu ƙasa, bayan sun nuna. Waɗannan ‘ya’ya na itatuwa ne ake tsincewa a tafi a tara. Idan suka yi yawa, sai kai wa manyan ‘yan kasuwa, masu sayen ‘ya’yan itatuwa, su kai wa Ƙwarori su sayar masu. Akasarin ‘ya’yan itacen da suka fi saye shi ne na Ƙwara, wanda ake samu daga itacen Kaɗanya. Misalan wasu daga cikin fitattun ‘yan kasuwa sun hada da Alhaji Sani Ɗanƙwara da Alhaji Baƙo Na-Mamman da Maigida Alhaji Ɗan’abu da Alhaji Hada da Alhaji Sidin Gyaza da makamantansu da yawa.

Kazalika, Malam Abdullahi Baban Da’u ya ƙara da cewa, waɗannan manyan ‘yan kasuwa suna da yaransu (wato Barori) da sukan ba su kuɗaɗe domin sayen ƙwara. Waɗannan barori kan tafi har unguwar Gobirawan Soro domin sayen Ƙwarar da suka tara . Wannan al’amari ne babba ga cigaban gundumar Malumfashi. Bincike ya tabbatar da cewa samuwar ire-iren waɗannan kayayyaki, irin su ƙwara da auduga da gyaɗa ya haifar da kwararowar Kanawa ‘yan kasuwa cikin gundumar Malumfashi, tun daga jiya har zuwa yau (Usman, 1981:208; Ado, 2017:12).

 

7.5 Kasuwancin Zamani

Baya ga kasuwancin amfanin gona da Gobirawan Soro suke gudanarwa tun a zamanin da suka zo gundumar Malumfashi har zuwa yau, an kuma sami wasu waɗanda suka shiga cikin kasuwancin zamani na saye da sayar da kayyaykin masarufi na zamani. Malam Isma’ila Abdullahi ya bayyana cewa akwai mutanen unguwar Gobirawan Soro da suke da kantuna da shaguna a cikin garin Malumfashi, waɗanda ke gudanar da kasuwancin zamani. Akasarin irin waɗannan suna zaune tare da iyalansu, a garin malaumfashi, sun yi gidaje na kansu. Misalan irinsu sun haɗa da Alhaji Hashimu da Malam Abdurrahaman Hashimu da Malam Isiya Liman da wasu da yawa. Akwai kuma waɗanda ke yin sana’a ta tuƙin motoci da baburan haya, irin su Malam Wada Ko-Banza da Malam Musa Kalla da Malam Ashiru da Malam Abdulbasiru Isa.

 

7.6 Ma’aikatan Gwamnati

A bayanin da aka samu daga Malam Abdurrahaman Hashimu, cewa an sami mutane Gobirawan Soro da yawa waɗanda suka yi ilimin boko da na isilamiyya waɗada suke bayar da gudummuwarsu ga bayar da ilimi da lafiya da tsaro da makamantansu, waɗanda ke yin aikin gwamnati. Wasu daga cikinsu sun haɗa da Nasiru Hashimu (Zonal) da Ilya Mati (Kotu) Nuhu Babajo (Kotu) da Usman Hashimi ( Asibitin ABU) da Shehu Hashimu (Isilamiyya) da Yusuf Lado (Isilamiyya)

 

7.7 Auratayya

Mutanen unguwar Gobirawan Soro, suna da kyakkyawan mu’amala da sauran mutanen da ke zaune a gundumar Malumfashi. Malam Ibrahin Babangida ya bayyana cewa, a saboda kyakkyawar ma’amar da suke da ita da sauran mutanen, aka samu mu’amar da ta haddasar da al’amarin auratayya a tsakaninsu. Abin nufi, suna aurar da ‘ya’yansu mata ga mutanen Malumfashi, su kuma mutanen Malumfashi da kewaye suna auren ‘ya’ya matansu ga Gobirawan Soro. Misalan waɗanda suka yi aure kuma suna zaune a cikin garin Malumfashi da kewaye sun haɗa da Alhaji Lado Dakare da Malam Armaya’u Mua’azu da Malam Lawal Ɗanhaɗeja da makamantansu da yawa.

 

8.0 Sakamakon Bincike

A bisa wannan bincike da aka gudanar an gano cewa, Gobirawan Gidan Soro,da ke zaune a gundumar Malumfashi, sun samo tushen asalinsu daga Gobiwan ƙasar Gobir ta Isa. Daga can ne suka bazu, bisa dalilin rashin wurin noma da kasuwanci, suka zauna a wurin da suke a yau, domin samun wurin noma da kasuwanci. Kazalika, zaman Gobirawan Gidan Soro, a wannan sabon muhalli nasu, ya kawo wa gundumar Malumfashi cigaba da bunƙasar tattalin arzikinta, ta fuskar noma da kasuwanci.

 

9.0 Naɗewa

Gobirawan Soro wasu mutane ne da ke zaune a gundumar Malumfashi, ƙarƙashin yankin Ƙetare da ke cikin yankin Ƙanƙara. Gobirawa ne da ke da tushen asali daga ƙasr Gobir ta Isa. A cikin wannan bincike an kawo bayanai masu nuni da ire-iren gudummuwar da Gobirawan Soro suke bayarwa tun daga jiya har zuwa yau, na cigaba da bunƙasar gundumar Malumfashi. Fannoni da aka duba, waɗanda suka kawo bunƙasar gundumar Malunfashi sun haɗa da samar da abinci ta hanyar noma da samar da auduga da da gyaɗa da ƙwara ga kamfanonin sarrafa kayyakin gona na Ƙwarorin da ke zaune a garin malumfashi. Kazalika, an yi bayanin yadda mutanen suka bayar da gudummuwarsu ta fanin kasuwanci da auratayya da makamantan hulɗoɗi. Sakamakon binciken ya nuna cewa, Gobirawan Gidan Soro, sun yo ƙaura ne daga ƙasar Gobir ta Isa. Kazalika, zuwansu gundumar Malumfashi, ya kawo cigaba da bunƙasa ta fannin noma da kasuwanci.

 

80. Shawarwari

Gobirawan Gidan Soro mutane ne da ke da kirki da rashin ƙyamar jama’’a. Don haka ana shawartar hukumar gundumar Malumfashi da taimaka wajen kawo wa mutanen wannan ƙauye ɗauki na kayayyakin more rayuwa irin su gidan talabijin na unguwa da samar masu ruwan famfo da makamantansu. Baya ga haka, a sami wata hukuma wadda za ta yi masu hanayar kwalta domin mutanen su sami sauƙin fito da amfanin gonakinsu zuwa kasuwanni domin sayarwa. Kazalika, gwamnati ta tallafa wa manoman wannan wuri da basussukan da za su yi amfani da su domin yin noma na zamani

 

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[1] An yi wannan hira da Malam Ibrahim Babangida a ranar 15/06/2018. Shi dai ɗan wajen shekara 45 ne, kuma yana cikin zuriyar Gobirawan Gidan Soro. An yi hirar da shi a fadar Gidan Soro da ke a unguwar Gobirawan Gidan Soro.

[2] An yira da Malam Isma’ila Abdullahi a ranar 15/06/2018 a ƙauyen Gobirawar Soro. Shi ne Mai’unguwar ƙauyen wanda aka yi hira da shi a fadarsa ta Gidan Soro. Shi dai ɗan wajen shekaru 70 ne.

[3] An yi hira da Dr. Yakubu Gobir a ranar 27/06/2018 a Ofishin Shugaban Sashen Harsunan Nijeriya, Jami’ar Umaru Musa Yar’adua, Katsina. Shi dai yana da shekaru kusan 56. Babban Malami ne a Sashen Harsunan Nijeriya, Jami’ar Usumanu Ɗanfodiyo, Sakkwato.

[4] Malam Adamu Abdullahi Tela ɗan wajen shekaru 67 ne, wanda yake zaune a ƙauyen Gobirawan Gidan Soro. An yi wannan hira da shi a ranar 15/06/2018 a ƙauyen Gobirawar Gidan Soro.

[5] An yi hira da Malam Abdulkadir Mato a ƙauyen Gobirawan Gidan Soro a ranar 15/06/2018. Shi dai ɗan wajen shekara 45 ne.