Gudummawar Mata A Kiwon Lafiya Da Aikin Hukuma: Nazari Daga Rayuwar Dokta Halima Yalwa Adamu

TAKARDAR DA AKA GABATAR A TARON ƘARA WA JUNA SANI NA ƘASA DA ƘASA NA FARKO, A KAN GUDUMMAWAR MATA GA CIGABAN AL’UMMAR HAUSAWA, WANDA YA GUDANA A SASHEN NAZARIN HARSUNAN AFIRIKA NA JAMI’AR AL-ƘALAM KATSINA, HAƊIN GUIWA DA KWALEJIN NAZARCE-NAZARCEN CIGABA TA KATSINA. RANAR 28-30 GA NUWAMBA, 2021

Gudummawar Mata A Kiwon Lafiya Da Aikin Hukuma: Nazari Daga Rayuwar Dokta Halima Yalwa Adamu

BY

NASIRU ABUBAKAR

DEPARTMENT OF AFRICAN LANGUAGES (HAUSA UNIT),
COLLEGE OF HUMANITIES,
AL-ƘALAM UNIVERSITY, KATSINA (AUK)
DUTSIN-MA ROAD, P. M. B. 2137 KATSINA STATE OF NIGERIA
www. nahamar. blogspot. com
nahamar2013@gmail. com
+2348068322950

Abstract

This paper is going to discuss the contribution and struggle of women in the health sector and nation building with a specific reference to Dr. Halima Adamu, who is the first medical doctor from the Hausa-Fulani Muslims women in northern Nigeria. She worked very hard in the health sector and other several government positions in the North. The paper also investigates and analyses her educational life struggle, sacrifies, braveness, works and success in order to highlight to the women nowadays in different positions of government and show how they can copy from her golden days of service. This research was based on Women and Health Care Theory Framework, which was developed by E. Fee (1975). The theory suggested the women’s position in society and their relation to the health care system. When it has observed some fundamental issues such as liberal feminists seek equal opportunity within the system, demand equal opportunity and employment for women in health care and is critical of the patronizing attitudes of physicians. Therefore, the findings show that Dr. Halima’s historical struggle in northern Nigeria health care system and even her participation in the government positions to fight for the women rights and awareness are tremendous. She finally archived to plant many women in several positions of governments in the North. In addition, the paper will help in the academic research concerning the efforts some Hausa women in up-grading public service and social services. It will also be more beneficial to relevant stakeholders.

Keywords: contribution, health care, Government, women, Hausa-Fulani, struggle, North

       

1.0  GABATARWA

Ilimin zamani (boko) ya shigo ƙasar Hausa ne a farko-farkon ƙarni na ashirin (ƙ-20), galibi ta hanyar Turawa ‘yan mishan (missionaries). Awancan lokacin al’ummar arewacin Nijeriya sun ƙyamaci ilimin sosai, sakamakon irin tasirin da ilimin addinin Musulunci yake da shi a wannan yankin. Saboda haka, ba ƙaramin lamari ba ne a daidai lokacin a sami Bahaushe ya ɗauki ɗansa ya kai makaranta boko. Wannan halayya kuwa, ta ɗauki dogon zango tana baje kolinta a tunanin mazauna yankin arewacin ƙasar nan. Bilhasali-ma, yaron da ke karatun boko a wancan lokacin, yakan koma tamkar mujiya a cikin tsuntsaye a al’umarsa.

Tirƙashi! A irin wannan yanayi ne Dokta Halima Adamu ta sami kanta a matsayin ɗaliba ƙwara ɗaya tallin tal, daga Hausa-Fulani kuma Musulma ‘yar yankin Arewa, a tsakiyar dandazon ɗaliban kiwon lafiya na Jami’ar Ahmadu Bello da ke Zariya. Wannan kuwa, ya haifar mata da ƙalubale barkatai a rayuwarta. Kama daga kaɗaici da tsangwama da cara a makaranta, da kuma uwa-uba a cikin al’umma da take rayuwa. Duk da haka Dokta ta naɗe kanta kuma ta rungumi na mai bara, inda ta jajirce har sai da cimma burinta, na zama ƙwararriyar likitar yara ta farko Bahaushiya Musulma daga arewacin Nijeriya.

Wannan takardar za ta taƙarƙare ne wajen fito da irin rawar da Dokata Halima ta taka wajen cigaban kiwon lafiya a Arewa maso yammacin Nijeriya, da ma irin gagarumar gudummawar da ta bayar a aikin gwamnati, a muƙamai daban-daban da ta riƙa a lokacin aikinta. Haka kuma, takardar za ta ƙyalla wa mata a wannan zamani namu, wani ɗan haske daga rayuwar Dokta, don ya kasance kyakyawan gwada be a gare su, domin kai ga muradi.    

1. 1 MANUFA DA MAƘASUDAI

Kamar yadda aka sani babu wani aiki da za a gudanar a rayuwa, face yana da manufar da ta haifar da aiwatar da shi. Saboda haka shi ma wannan bincike, an gudanar da shi ne domin zaƙulo tare da nazartar irin gudummawar da Dokta Halima Adamu ta bayar a fannin kiwon lafiyar jama’a, da kuma rawar da ta taka a aikin gwamnati. Har wa yau, binciken ya dogara ne a kan wasu maƙasudai muhimmai da suka gina shi kamr haka:

i.                    Matsayin karatun boko ga ‘ya’ya mata a idon Hausawa.

ii.                  Irin rawar da ‘ya mace ke iya takawa a al’umma, bayan samun ilimi mai zurfi.

iii.               Gudummawa da mace ke iya bayarwa a ɓangaren kiwon lafiya da aikin gwamnati.

1. 2 DUBARU DA HANYOYIN BINCIKE

Dubaru da kuma hanyoyin da aka bi domin ganin an gudanar da wannan bincike, tare da samun kammaluwarsa, har ya kai matsayin da yake a yanzu, sun haɗa da:

i.                    Tattaunawa da Dokata Halima Adamu kai tsaye, ta hanyar kai mata ziyara a gidanta lokaci bayan lokaci. Haka kuma an yi amfani da wasu littafai da kuma wasu takardu da ta rubuta da kanta, ko kuma waɗanda wasu suka rubuta tare da shawarwarinta. 

ii.                  Har wa yau, kamar yadda aka sani a halayyar bincike, akan zurfafa domin neman bayanai ta fuskoki daban-daban. Saboda haka an yi shawagi sosai a duniyar intanet, inda aka lalubo takardu da dama waɗanda aka gabatar a taruka mabambanta, da suke da alaƙa da wannan binciken. Haka kuma, an sami yin kiciɓis da wasu rubuce-rubuce na wasu masana a wannan fagen.  

iii.               Bugu da ƙari, an yi amfani da wasu bayanai da aka samu daga wasu da suke da masaniya game da labarin rayuwar Dokata Halima, kamar yadda aka yi amfani da shawarwari daga wasu masana, kuma abokan aiki.

1. 3 WAIWAYE

Hausawa sun ce waiwaye shi ne adon tafiya. Kafin mu shiga tsamo-tsamo a wannan bincike, ya zama tilas mu waiwayi baya, mu ga bayanan da manazarta daban-daban suka yi masu alaƙa da wannan aiki namu. Daga cikin wasu ayyukan masana da muka yi kiciɓis da su, a yayin wannan bincike sun haɗa da:

Yusuf (1983), wadda ta bayyana cewa al’adun da suka shafi addini a arewacin Nijeriya, na daga cikin abin da ya sa mata ba su rungumi ilimin zamani da harkokin siyasa ba, kamar ‘yan’uwansu na kudu. Haka kuma ta ci gaba da cewa, ilimin zamani ya shigo Nijeriya ne ta hannun masu yaɗa addinin Kirista, wanda wannan ya haifar da waɗanda ba Musulmi ba a kudu, suka karɓe shi        kai-tsaye. A lokaci guda kuma addinin Musulunci da ya shigo arewacin Nijeriya daga Afirika ta arewa, ya kuma yi tasirin gaske, saboda haka yana ɗaya daga cikin dalilan rashin karɓar ilimin zamani ga ‘ya’ya mata. Har wa yau, ta bayyana irin gwagwarmaya da faɗi-tashin da ‘yan kishin yanki Arewa suka yi domin kafa makarantun yaƙi da jahilci da ƙungiyoyin wayar da kai dangane da ilimin ‘ya’ya mata a Arewa.

Har wa yau, Pittin (2002:340) ita ma a babi na goma na littafinta mai taken Women and Work in Northern Nigeria Transcending Boundaries ta tattauna wasu batutuwa a kan matsalolin jinsi da matsayi da kuma tunani a neman ilimi (Education - Issues of Gender, Class and Ideology).       A wannan babin an yi bayani dalla-dalla a kan bambanci tunani a tsarin ilimin addinin Musulunci da kuma ilimin zamani ga ‘ya’ya mata. Haka kuma, an nazarci yanayi da karɓuwa ko rashin karɓuwar kowannensu ta fuskacin tsari da al’adun Hausawa, inda aka ɗauki Katsina a matsayin abin misali. Har wa yau, a wannan babin an nazarci yadda damar samun ilimi ga ‘ya’ya mata ta kasance a lokacin jihadin Musulunci a ƙasar Hausa da kafin zuwan ‘Yan Mulkin Mallaka da kuma bayan zuwansu.  

Bugu da ƙari kuma, Agheyisi (1985:134) a muƙalarta mai taken The Labour Market Implications of the Access of Women to Higher Education in Nigeria ta tattauna a kan wariyar jinsin da ake nuna wa ‘ya’ya mata a wajen ɗaukar su aiki da kuma samun karatu mai zurfi. Takardar ta kalli wannan wariyar ta fuskoki guda uku. Fuska ta farko ita ce, inda ake shamakance ‘ya mace daga samun wasu ayyuka na musamman, ko a hana ta damar samun wani horo daga wasu makarantu kai tsaye, don kawai tana mace. Fuska ta biyu kuwa ita ce, inda wariyar kan shafi wasu ɗaiɗaikun mata. Alal misali, inda a wurin aiki ake bai wa maza damar samun ƙaro sani ko cimma wani muƙami cikin sauƙi, wanda hakan kan kasance da baƙar wahala ga ‘ya’ya mata.   Har wa yau, fuska ta uku ita ce, irin tilasta wa mata da ake yi tun suna ‘yan yara, ga barin zaɓin nau’in karatun da suke so, saboda kawai jama’ar gida ko na unguwa ko na gari suna ganin bai dace ba. Wanda wannan yana sabbaba kuɓucewar damammaki da yawa ga mata a gurabun aiki.

Duk waɗannan ayyuka da aka ambata, sun maida hankali ne a kan yanayin karatun ‘ya’ya mata da aikin hukuma da kuma ƙalubalen da ke cikinsu, a al-ummar Hausawa. Bambancinsu da wannan takarda tawa shi ne, ita ta karkata ne a kan irin gudummawar da Dokta Halima Adamu ta bayar a likitance da a gwamnatance ga al-ummar Hausawa, duk da irin ƙalubalen da ta fuskanta a waɗannan ɓangarorin. Haka kuma za a zaƙulo wasu muhimman darussa daga wannan gwagwarmaya tata, domin su zamo fitilar haskawa ga masu tasowa. Ke nan takardar ta yi alaƙa da ayyukan ta fuskar ƙalubale a karatun mata da aikin hukuma, amma ta bambanta da su ta fusakar fito da gudummawar da wata jajirtacciyar mace ta bayar a waɗancan ɓangarorin duk da ƙalubalen da ke tattare da su.

 

2.0  SHIGOWAR BOKO A ƘASAR HAUSA

Kamar yadda Newman (2013) ya bayyana, ‘Karatun Boko’ yana nufin nau'in Ilimin Yammacin Turai. Wato irin tsarin ilimin da ake gudanarwa a ƙasashen Turawa, saɓanin wanda aka sani a ƙasar Hausa, wanda ya shafi irin tsarin ilimin addinin Musulunci.

Bayan da Turawan Mulkin Mallaka suka ci Arewa da yaƙi, suka kafa gwamnatin a shekarar 1900, sun yi tunanin samar da hanyoyin ilmantar da mutane, duk da cewa kafin lokacin akwai makarantu da ‘yan mishan (masu yaɗa addinin Kiristanci) suka samar, musamman a garuruwan Lakwaja da Wusasa. Amma duk da haka, ba su wadatar ba, kasancewarsu makarantu ne na ƙungiyoyin addini. Saboda haka, akwai buƙatar samar da makarantu na gwamnati domin ilmantar da ‘yan ƙasa. Kamar yadda Yahaya (2002:90) ya bayyana, kafin a gabatar da ilimin boko a Jihar Arewa sai da Gwamna Lugga (Baturen Mulkin Birtaniya na Mallaka da ya shugabanci Arewa) ya sa aka yi bincike aka gano yawan makarantun allo da almajiransu da ake da su a Arewa. Don haka wannan binciken ya gano a lokacin akwai makarantun allo 25, 000 da almajirai 218, 618 a garuruwan Jihar Arewa. Wannan ne ya sa ‘Yan Mulkin Mallaka suka ga cewa, dole sai an yi wa tsarin ilimi boko kwaskwarima kafin gabatar da shi a Arewa, saboda ganin tasirin da ilimin addini yake da shi.

Har wa yau, Yahaya (2002:91) ya ci gaba da cewa, a shekara 1909 Gwamna Lugga ya zaɓi wani Bature mai suna Hans Ɓischer wanda ake yi wa laƙabi da Ɗan Hausa (saboda ya ji Hausa kamar jakin Kano) aka naɗa shi Jami’in Ilimi a Jihar Arewa, sannan aka tura shi yawon gantali a wasu ƙasashen Musulmi da na Afirika, don ya nazarci tsarin tafiyar da iliminsu. Ƙasashen da ya ziyarta sun haɗa da Misira (Egypt) da Sudan da kuma Ghana. Bayan da ya dawo ne ya fitar da tsarin koyar da ilimin boko a Arewa, inda ya kafa makarantar boko ta gwamnati ta farko a Nassarawa ta wajen birnin Kano. Inda ya zaɓo zaƙaƙuran malaman Arbiyya ya ba su aiki, don su taya shi koyarwa. Yayin da da aka buɗe makarantar da ɗalibai 30 da aka zaɓo daga lardunan daban-daban na ƙasar Hausa. Kuma harshen koyarwa a lokacin, shi ne harshen Hausa. Manufofin makarantar kuwa su ne:

i.                    Koyar da waɗanda za su zama malaman makaranta a wurare daban-daban na Arewa.

ii.                  Bai wa ‘ya’yan sarkuna ilimin gudanar da mulki a hanyoyin zamani.

iii.               Koyar da ilimin ayyukan gwamnati ga waɗanda suka nuna ƙwazo don Turawa su ba ‘yan ƙasa damar gudanar da wasu ayyukan hukuma.

Waɗannan bayanai da sharuɗɗa su ne asasin kafa karatun boko a arewacin Nijeriya, kuma a kansu ne aka yi fafutikar wayar da kan al’ummar wannan yanki na Arewa, domin su rungumi wannan ilimi na zamani, wanda har zuwa yau, akwai jama’ar da ba su gamsu da tsarin ba.

2. 1 KARATUN BOKO GA ‘YA’YA MATA

Tun asali shimfiɗa wannan tsari na karatu wanda aka kira boko, ya ci karo da tutsu da rashin yarda a arewacin Nijeriya. Newman (2013) ya bayyana haka, inda yake cewa, “mutum yana da buƙatar ya fahimci cewa, wannan ilimin da Turawan mulkin mallaka na Biritaniya suka kawo a farkon shekarun 1900s, ba a yarda da shi ba a arewacin Nijeriya, idan aka kwatanta da ilimin Alƙur'ani, wanda yake da ƙima sosai, a idon Bahaushe. ” Don haka ana ganin ilimin yammacin duniya ba shi da wani abu in banda yaudara, irin wadda Turawa suka yi, suka ci nasara a kan al'ummar Hausawa. Saboda haka a wancan lokacin, maimakon a tura yara zuwa makarantun boko, kamar yadda Burtaniya ta buƙaci sarakunan Hausawa da sauran fitattun mutane su yi, sai suka sauya umurnin zuwa tura bayinsu da sauran masu yi musu hidima. Manyan mutane ba su da burin tura yaransu makaranta inda za a lalata daraja da al'adun Hausawa da kuma al'adun addinin Musulunci (Newman, 2013).

Daga waɗannan ‘yan bayanai za mu fahimci cewa, tun farko lamari karatun boko bai sami ranar shanya ba, a arewacin Nijeriya. Amma duk da haka, jefi-jefi akan tura yara maza wajen boko, musamman ‘ya’yan bayi ko marasa galihu. Sai dai kacukaf, ‘ya’ya mata karatun ya yi musu ƙamshin ɗan goma a wancan lokaci. Amma kuma daga baya da aka fara samun ‘yan boko na tasowa a arewa, kuma gwagwarmayar neman ‘yanci ta soma ƙamari sosai, sai aka fara fahimtar kuskuren da aka tabka. Don haka mutane masu kishin Arewa, irin su Malam Aminu Kano suka soma wayar da kan jama’a a kan ilimin ‘ya’ya mata.

Ga abin da Yusuf (1991:94) ke cewa, Marigayi Malam Aminu Kano ya yi fice a wajen ƙoƙarin inganta ilimin mata. Tun a lokacin danniya na shekarun 1950s, Malam Aminu Kano, tare da tsagerun membobin NEPU, suka buƙaci matan Arewa da su kuɓutar kansu daga mamayar da matan Hausa-Fulani suka tsinci kansu a ciki, da kuma mayar da martani a kan tsoffin ra’ayoyin da ake girmamawa, tare da yin ladabi da tawali'u, a wurin da suka dace. Har wa yau a 1979, a ƙarƙashin tutar jam’iyyar PRP, Malam Aminu Kano ya yi kamfen don tabbatar da cewa an ba mata 'yancin yin walwala kamar yadda aka yi a Kudancin Najeriya, tare da ba su haƙƙin da ke da mahimmanci na zuwa neman ilimi (Feinstein 1973: 179 a cikin Yusuf 1991:94).

Waɗannan ra’ayoyi da tunane-tunane, su ne suka haifar da kakkafa makarantun yaƙi da jahilci na mata da kuma matan aure a garin Kano da sauran garuruwan ƙasar Hausa. Saboda haka, aka shiga wayar da kan jama’a domin su rungaumi wannan tsarin. Bugu da ƙari kuma, sai aka cuɗanya tsarin ta hanyar koyar da karatun boko da na addini da kuma na sana’a baki ɗaya, a lokaci guda, domin a samar da karɓuwarsa ga jama’a.

2. 2 AIKIN KIWON LAFIYA DA ƘALUBALENSA GA ‘YA’YA MATA

Aikin kiwon lafiya, aiki ne na kula da lafiyar al’umma. Ma’aikata masu kula da kiwon lafiyar al’umma su ne, likitoci da jami’an jinya da ungozoma da duba-gari da masu haɗa mugunguna da masu gwaje-gwaje da sauransu. Wannan ɓangare na kula da kiwon lafiyar al’umma, ɓangare ne da ke buƙatar sadaukarwa da ba da himma da nuna ƙwazo, wanda kan tilasta wa ma’aikatansa yin aiki tuƙuru, ba dare ba rana.

A al’adance, kamar yadda al’ummar Hausawa suka ƙyamaci karatun boko tun asalin shigowarsa, musamman ga ‘ya’ya mata, haka kuma suke ƙyamar aikin hukuma ga ‘ya mace. Bugu da ƙari ma aikin kula da kiwon lafiya, kasancewarsa aiki ne da kan tilasta ‘ya mace ta kwana wurin aiki.    A lokaci guda, al’ada ta cusa wa Bahaushe jin cewa yarinya ta kwana wani wuri da ba gidan mijinta ba, ko kuma gidan iyayenta, abin ƙyama ne sosai.

Wannan tunani na al’ada, shi ya haifar da ƙalubalen aikin kiwon lafiya ga ‘ya’ya mata a al’ummar Hausawa. Wanda da yawa, wasu kan kalli matar da ke aiki, musamman irin na kiwon lafiya, kamar wata marar kima. Har zuwa yau ɗin nan, da yawan wasu mazaje ba su yarda da matansu su yi aikin lafiya, saboda rashin amincewarsu da zuwan mace aikin dare. Kamar yadda su ma iyaye da yawansu suna ƙyamar ‘ya’yansu mata su yi wannan aikin. Wannan kuwa, shi ne ya zama ƙarfen ƙafa da tarnaƙi wajen samun kashin-ƙanfar (rashin yawan) ‘ya’ya mata a ɓangare aikin kiwan lafiya a al’ummar Hausawa.

3. 1 TAƘAITACCEN TARIHIN DOKTA HALIMA ADAMU

Tarihi wani madubi ne da ke hangen baya, sannan ya haskaka wa gaba. Babu shakka, duk lamarin da ba ya da tarihi, ƙarshensa ba zai yi nagarta ba. Saboda haka wannan takarda take son ta waiwaya baya, ta ƙyallaro ɗan wani abu dangane da sha’anin rayuwar Dokta Halima Adamu.

Wannan baiwar Allah ta shaƙi iskan sararin subhana ne a ranar Letanin, 21 ga watan Agusta, 1950, a wani gari da ake kira Malumfashi, a Ƙaramar Hukumar Mulki ta Malumfashin Jihar Katsina. Kasancewar mahaifinta jami’in kiwon lafiya wanda ya sha canje-canjen wuraren aiki daban-daban, ya sabbaba mata yin karatun firamare a garuruwan Funtuwa da Malumfashi da kuma Katsina, daga 1957 zuwa 1963. Har wa yau, ta yi karatun sakandare da karatun share fagen shiga jami’a (GGC Dala) a birnin Kano, daga 1964 zuwa 1970. Haka kuma ta sami damar shiga Jami’ar Ahmadu Bello da ke Zariya, inda ta fito da digiri a fannin likitanci daga shekarar 1971 zuwa 1976. Kamar yadda ya kasance al’ada ga duk wanda ya kammala karatun digiri a ƙasar nan, Dokta Halima ta gudanar da aikin yi wa ƙasa hidima a garuruwan Benin da Ilorin da Bacita da Zariya da Kaduna duk a zangon yi wa ƙasa hidima na 1977 zuwa 1978.  

Bugu da ƙari kuma, a 1984 Dokta Halima ta je Jami’ar Liɓerpool ta ƙasar Ingila inda ta yi karatun babbar difiloma a kan cutukan yara, a ƙasashe masu zafi. Haka kuma a shekarar 1989 ta halarci Jami’ar London kamar yadda ta halarci Jami’ar Edinburgh a 1995 duk domin gudanar da kwasa-kwasai na ƙara gano halayyar girma da wayo da kuma basirar ƙananan yara. Dokta Halima ta share tsawon shekaru 19 tana aiki da asibitocin koyarwa da ke ƙarƙashin Jami’ar Ahmadu Bello da ke Zariya, daga 1976 zuwa 1995 inda ta ajiye aiki don ƙashin kanta. Ta yi aiki a asibitin koyarwa ta Jami’ar Ahmadu Bello da ke Zariya, sannan kuma ta kasance likita mai kula da ƙananan yara a asibitinta Jami’ar da ke Kaduna. Har wa yau, ta yi aiki a wasu asibitoci da ban a gwamnati ba, irin su asibitin Damisa da asibitin FOMWAN da asibiti Marayu da kuma asibitin Musulmi duk a garin Kaduna.

Gwamnatin tsohuwar jihar Kaduna da kuma sabuwar gwamnatin jihar Katsina duk sun taɓa aron Dokta Halima, inda ta riƙe muƙamin babbar saktariya da na kwamishinya a gwamnatocin nasu, daga 1980 zuwa 1983 da kuma 1985 zuwa 1988. Inda ta riƙe a ma’aikatun da suka haɗa da:

a)      Ma’aikatar Kula da Jin Daɗin Jama’a

b)     Ma’aikatar Kula da Matasa da Wasanni

c)      Ma’aikatar Kula da Kiwon Lafiya

d)     Ma’aikatar Kula da Tattalin Arziki

e)      Ma’aikatar Kula da Harkokin Ilimi

Har wa yau, bayan da ta ajiye aiki don ƙashin kanta a 1995, ta ɗare a kan muƙamin Kwamishiniya mai wakiltar Jihar Katsina a Hukumar Raba Daidai ta Gwamnatin Tarayya (Federal Chracter Commission), daga 1995 zuwa 2001. Haka kuma, a wannan kujerar ta kai matsayin da har aka ba ta muƙamin mai sanya ido a takwarorinta na jihohin Sakkwato da Kebbi da Zamfara. Ta taɓa riƙa jihar Kebbi sakamakon rasuwa Burgediya Janaral Malami Nasarawa, kamar yadda ta taɓa ɗare kujerar mai kula da yanki Jihar Sakkwato da Zamfara, bayan da Sanata Garba Ila Gada ya yanke shawarar ajiye aikinsa.

Bugu da ƙari kuma, Dokta Halima tana aiki da wasu ƙungiyoyi da hukumomin da ba na gwamnati ba. Alal misali, ta kasance:

i)                   Wakiliya a Ƙungiyar Yara masu Naƙasa

ii)                 Mamba a Hukumar Taimakon Marasa Galihu ta Ƙasa

iii)               Mamba a Hukumar Gudanarwa ta Makaranta Yara Kurame da ke Kaduna

iv)               Mamba a Hukumar Gudanarwa ta Jamia’ar Igbinedion Okada ta Jihar Edo

v)                  Mamba a Hukumar Gudanarwa ta Asibitin masu Taɓin Hankali ta Gwamnatin Tarayya da ke Maiduguri

vi)               Mamba a Gidauniya Jihar Katsina

vii)             Mamba a Gidauniyar Ilimi ta Jihar Katsina

viii)           Mamba a Ƙungiyar Kula da Tarihi da Al’adu ta Masarautar Katsina

ix)               Mamba a Ƙungiyar Tuntuɓa a Harkar Lafiya ta Ƙasa

x)                  Mamba a Gidauniyar Sake Fasalin Kiwon Lafiya a Nijeriya

Bugu da ƙari kuma, tun Dokta Halima tana ɗaliba a GGC Dala, ta kasance gwarzuwar ɗaliba a ɓangaren shugabanci, inda har ta jagoranci Ƙungiyar Ɗalibai Musulmi (MSS), kamar yadda ta shugabanci Ƙungiyar Ɗaliban harshen Faransanci, daga 1967 zuwa 1969.

Har wa yau kuma, ta karɓi lambobin karramawa na musamman daban-daban daga hukumomi da ƙungiyoyi. Kaɗan daga cikinsu sun haɗa da:

i.                    Canadian Mathtematical Association Award                                   1968

ii.                  Canadian Deaf Society Award                                                 1989

iii.                Katsina State Merit Award                                                       1990 &1997

iv.                Institute of Administratiɓe Management of Nigeria                        1994

v.                  Oeder of the Federal Republic, (OFR)                                    1988

vi.                WHO’S WHO in the 21^st century                                                        2001

vii.              Officer of the Order of Niger (OON)                                      2002

Har wa yau, a rayuwarta ta aikin gwamnati, Dokta Halima ta yi aiki da wasu muhimman mutane a ƙasar nan, waɗanda suka yi mata tasiri sosai, a kan tafi da aiki. Daga cikin waɗannan mutane sun haɗa da: Alhaji Balarabe Muhammad wanda ya yi aikin babban sakatare kafin ita, a jihar Kaduna. Sai margayi Group Capting Usma Jibirin da Conel Hamidu Ali da Alhaji Adamu Wazirin Fika da General Muhammadu Buhari da Justice Muhammad Bello (CJN) da Justice Mamman Nasir da Conel Ɗangiwa Umar da Sarki Mukhtar gwamnan farko a jihar Katsina, sannan kuma da Alhaji Umar Muɗallib.

Yanzu haka Dokta Halima Yalwa Adamu, tana zaune a cikin birnin Katsina tana rayuwarta daidai gwargwado, tare da dangi da abokan arziki. Allah ya azurta ta da ‘ya’ya shida, maza uku da mata uku, biyu daga cikinsu Injiniyoyi ne (engineers), biyu kuma likitoci (doctors), a yayin da guda ɗaya ya kasance akitacca (architect) guda kuma lauya (lawyer)

3. 2 DALILAN DA SUKA JA HANKALIN DOKTA HALIMA ZUWA KARATUN LIKITA

Masana sun tabbatar da cewa, duk aikin da ba ya da manufa da dalilan yinsa, to yana da wahala ya yi ƙarko. Saboda haka, mutane masu basira sukan assasa lamuransu na rayuwa bisa wasu tabbatattun manufofi da dalilai. Ita kanta Dokta Halima tun tana ƙanƙanuwar yarinya Allah ya kimsa mata basirar tunanin zaɓar aikin likitanci saboda wasu dalilai. Dalili kuwa su ne,

a)      Wata rana tun tana firamare ta yi rashin lafiya, sai aka kai ta asibiti, yadda ta ga ma’aikatan jinya mata suna ta ƙwazo da yi wa marasa lafiya hidima da irin yanayin tsabtar da suke da ita, abin sai ya burge ta, ya kuma saka mata sha’awar aikin lafiya.

b)     Wani lokaci kuma ta je hutu a ƙauyen Mahuta, suna zaune a ƙofar gidan sarkin tasha a Ɗanjiba suna jiran mota ta zo ta ɗauke su, sai ta ga an kwaso wata mata riɓa-riɓa, tana ta zubar da jini, sakamakon naƙudar haihuwa, ana son a kai ta asibiti ga shi babu mota. Wannan ya tsoratar da ita sosai, kuma ya cusa mata tausayin matar. Wanda wannan shi ya haifar mata da tunanin cewa lalle sai ta yi karatun likitanci, domin ta taimaka wa mata.

c)      Sannan bayan da ta zama likita, an ɗauko wani ɗan Philippines da yake aiki a asibitinsu a matsayin likitan yara, ashe shi sam ba likita ba ne. Wannan sai ya janyo hauhawar mutuwar yara da yawa a asibitin. Wannan kuma shi ya ja hankalin Dokta ga sha’awar ƙwarewa a fannin likitancin kula da lafiyar yara.

d)     A cikin zuri’arsu sun kasanc suna da ma’aikatan lafiya da yawa, ciki ma har da mahaifinta da kuma ɗan’uwanta Dokta Tukur Abdullahi, wannan ma ya ja ra’ayinta.

Don haka wannan ya nuna cewa, da karatun aikin likitanci da zaɓar fannin ƙwarewa, duk        ala basiratan Dokta ta sami kanta a cikinsu, ba wai kawai sun zo mata ba ne haka kurum, babu zato babu tsammani. Saboda haka, wannan sai ya ƙara mata jajircewa da aiki wurjanjan, ba dare ba rana, domin ta ga ta cimma burinta.

3. 3 DOKTA HALIMA A FAGEN LIKITANCI

Masu iya magana suka ce, buri na ga ɗan Adam, amma cikarsa na wurin Allah. Wannan shi ne abin da ya bayyana ɓalo-ɓalo a rayuwar Dokta Halima, domin bayan da ta kammala karatun sakandare, ta sami damar tafiya ƙasar Indiya domin ta yo karatun digiri, amma sai mahaifinta bai amince ba. Saboda haka, sai ta juya akalarta zuwa Jami’ar Ahmadu Bello da ke Zariya, inda ta sami gurbin karatu domin ta karanta Lisafi, wanda ita kanta a lokacin tana da ra’ayin haka. Amma da yake Allah ya riga ya ƙaddara mata sai ta yi aikin likitanci, domin cika mata wancan buri nata, sai danginta suka yi taro a gidan babban yayansu, (Margayi Justice Mamman Nasir, Tsohon Ministan Shari’a, Galadiman Katsina) suka yanke shawara cewa, kawai a rubuta takarda zuwa ga jami’ar Ahmadu Bello domin a canja mata zuwa karatun likita. A ƙarshe dai aka yi haka ɗin, kuma Jami’ar ta canja mata daga karatun lisafi zuwa karatun fannin likitanci, saboda lokaci ba a JAMB. Cikin ikon Mabuwayi wannan karatu shi ya kai ta ga zama gogaggiyar likitar ƙananan yara ta ji da faɗa a arewacin Nijeriya. 

A lokacin da suke cikin ganiyar karatunsu ba ƙaramin aiki suka dosa ba, domin kuwa babu wani muhimmin ɓangaren kula da lafiya da ba su je aka koya masu ba. Ala misali, idan za su koyi ƙwarewa a ciwon fata da kuturta ko tundirmi da dundumi, akan ɗauke su ne zuwa asibitin Girkiɗa da ke Adamawa. Idan kuwa abin da za su koya ya shafi ƙashi ne sai a kai su asibitin Dala da ke Kano. Idan kuma abin ya shafi ido ne sai su je asibitin Kaduna. Har wa yau, idan abin da za su yi ya shafi taɓin hankali, sai su je asibitin masu taɓin hankali da ke Kaduna. Haka kuma idan ƙwarewar ta shafi cutuka ne irin su tarin TB akan kai su asibiti Saye da ke Zariya. Wanda wannan ya nuna irin yadda ake muhimmantar da wannan fanni na karatu, inda ta kai har ana zazzagayawa da ɗalibai a jihohi daban-daban domin su sami ƙwarewa a wancan lokacin.  

Bayan da Halima Adamu ta zama cikakkiyar likita a shekarar 1976 ta yi aiki a asibitoci         daban-daban da ke ƙarƙashin kulawar Jami’ar Ahmadu Bello da ke Zariya. Haka kuma ta yi aiki wurjanjan babu kama hannun yaro, domin ganin ta ceto lafiyar jama’a. Kasancewarta a fannin kula da lafiyar yara, da yawan lokuta takan ɗauki yaro ta zuba a guje ba tare da ta jira motar ɗaukar marasa lafiya ba, a duk lokaci da taimakon gaugawa ya taso. Irin ƙwazonta da jajircewarta da sadaukar da kanta, su suka sa har gwanatoci Kaduna da Katsina suka ringa jawo ta a jiki, suna ba ta muƙamai daban-daban da suka shafi harkokin mulki.    

3. 4 AYYUKAN DOKTA HALIMA DA HUKUMOMI

Mai hali ba ya barin halinsa, kasancewr hukumomi sun jawo Dokta Halima a jiki domin ta yi aiki tare da su, bai sauya tunaninta da ƙwazonta ba. Maimakon ta ji cewa ƙila ta zo ne ta kwashi gara, ta kwanta ta yi mulki. A’a, sai ma ta daɗa burjayewa zuwa ga yin aiki tuƙuru, a lokaci guda wannan ya kai ga janyo mata sauye-sauyen aiki a ma’aikatu daban-daban. Yau tana ma’aikatar lafiya gobe ka ji an maida ta ma’aikatar kula da tattalin arziki, jibi kuma ka ji ta ɓulla a ma’aikatar kula da matasa. Wannan kuwa duk ya faru ne, sakamakon tana nan sai a ga akwai wata matsala a waccan ma’aikatar, sai a ce ku ɗauke ta ku kai can za ta iya gyarawa. Haka dai Dokta ta yi ta ba da gudummawa har ta kai ga matsayin Kwamishiniya mai wakiltar Jihar Katsina a Hukumar Raba Daidai ta Gwamnatin Tarayya (Federal Chracter Commission).  

Wani abin sha’awa da burgewa a rayuwar Dokta Halima shi ne, ba ta da jin tsoro ko noƙe-noƙe a harkar aiki, komi za ta yi takan tunkare shi gaba-gaɗi. Magana ko ta shafi gwamna takan je kai-tsaye ta gaya masa. Alal misali, wata rana ta taɓa gaya wa gwamnan Katsina (Sarki Mukhtar) cewa, ranka ya daɗe na gaji da ana ta kirana lady and gentlemen sai ya ce to ai na ce a kawo mata mu ba su muƙamai an ce ba ku da su. Sai ta ce inji wa? Me ya sa ba za a tambaye ni ba, ni da nake mace? Saboda haka ta yi ta zaƙulo mata tana kai wa gwamna yana naɗa su muƙaman gwamnati daban-daban. Daga baya da abokan aikinta maza suka gano irin huɓasar da take yi game da mata, suka riƙa rashin jin daɗinsu.

3. 5 RUBUCE-RUBUCEN DOKTA HALIMA

Kacukaf, a rayuwar Dokta Halima ta kasance ma’abuciya karance-karance da rubuce-rubuce, har yanzu nan da muke gabatar da wannan takardar Dokta tana a kan rubuta wani muhimmin littafi. Saboda haka ta yi rubuce-rubuce daban-daban, wasu a cikin harshen Hausa wasu kuma a cikin harshen Ingilishi. Ga kaɗan daga cikinsu:

i)                   Eɗpanded Programme on Immunization in Kaduna State of Nigeria      1984

ii)                 AIDS Awareness                                                                                                2001

iii)               Shayarwa                                                                                                             2005

iv)               Kuruntar Yara                                                                                        2006

v)                  Non-communicable Disease in the Emerging Epidemics (co-editor)        2011

Haka kuma, ta sanya albarka tare da ba da shawarwari a wasu rubuce-rubuce da wasu mutane suka yi a fannoni daban-daban. Ga wasu kaɗan daga cikinsu kamar haka:

i)                    Diabetes Mellitus, na Safiya Baƙo                                                      2002

ii)                 Biomedical Changes in Women as they Affect Marital Life, na

Hannatu Tukur Abdullahi                                                                               2004

iii)               Hukun-hukuncen Jinin Haila da na Biƙi,       na Huraira Abu Modibbo  2005

iv)               Tsarin Tarbiyyar Yara a Musulunci, na Malam Usman Alƙasim               2010

v)                  Mata da Shaye-shayen Kayan Maye, na Ado Ahmed G/dabino              2012

vi)               Fannin Mu’amula Tsakanin Ma’aurata, na Malam Usman Alƙasim         2017

vii)             A Glimpse of Drug Abuse and Addition, na Sanusi Abdul Sule               2020

viii)           Compendium on 100 top Women of Northern Nigeria, na Sulaiman

Muhammad and others                                                                        2021

3. 6 ƘOƘARINTA A WAJEN GINA IYALI

Duk da irin muzunhun aikin da Dokta Halima ta saka a gaba, bai hana ta sauke nauyin da Allah ya ɗora mata ba, a matsayinta na uwa mai kula da iyalanta. Dukan yaranta guda shida da Allah ya azurtata da su, sun sami kulawarta sosai, kamar yadda ‘ya’ya ke buƙata daga mahaifiyarsu.  Uwa-uba, ta jajirce a kan ilimi da tarbiyar yaranta, kai ka ce ita ce mahaifinsu. A irin yadda ta ɗauki abin sai da ta kai ga ko a aikin hajjin da ta je a Sa’udiyya, tsarabar da ta yo wa yaranta ita ce ta littafan karatu. Wannan shi ya sa a cikin ‘ya’yanta uku maza da uku mata, babu bargurbi ko ƙwara ɗaya! Biyu daga cikin ‘ya’yan duk injiniyoyi ne, a yayin da biyu suka kasance likitoci, ɗaya kuma lauya, ɗaya akitacca. Har wa yau, ta riƙa ‘ya’ya biyu inda dukansu ta ba su ilimi, inda ɗayarsu ta yi digiri a harshen Ingilishi kuma ta kasance malamar makaranta.

3. 7 GUDUMMAWARTA GA AL’UMMA

Babban abin da ya dami Dokta Halima shi ne, ganin an gina al’umma tagari a wannan yanki namu na Arewa. Kasancewar tana da ƙima da mutunci a idon ɗaukacin jama’ar Arewa, Dokta ba ta gushe ba tana mai ƙarfafa matasa wajen nema musu gurabun karatu da na aiki. Har wa yau, ta kasance uwa mai bayar da shawarwari ga ƙungiyoyin matasa da marubuta da ma’aikatan kiwon lafiya da sauransu. A halin yanzu Dokta ba ta da sha’awa da riƙa wani muƙamin gwamnati, amma har yanzu takan ba da gudummawarta ta hanyar bayar da kyawawan shawarwari ga gwamnatoci tare da faɗar gaskiya ga inda ya dace a faɗa. Bugu da ƙari, ba ta yarda da lalaci ba, ko zaman banza da yawon maula, don haka take yaƙi da su ba ji ba gani a cikin al’ummar Hausawa. 

3. 8 ƘALUBALEN DA DOKTA TA FUSKANTA

Kamar yadda muka sani kowace rayuwa dole ne ta fuskanci ƙalubale nan da can. Babu shakka ita kanta Dokta Halima ta fuskanci ƙalubale iri-iri a lokacin karatunta da kuma rayuwarta ta aiki. Kaɗan daga cikinwaɗannan ƙalubalen sun haɗa da:

i)                   Ƙalubale na farko da Dokta ta fuskanta shi ne yadda al’umma ta ringa nuna mata cara, domin tana karatun digiri, ana ganin ta ƙi yin aure har ta zama ƙwasgama! Duk da cewa a lokacin ba ta wuce shekara 23 ba, domin ta yi aure ne da shekara 25.

ii)                 Ƙalubale na biyu shi ne, lokacin da suka shiga jami’a, an zo ana yi musu bitar sanin makamar karatu (orientation) sai aka yi musu tambaya cewa, wa zai iya karanta rubutun da aka yi da ajami a cikin tambarin Jami’ar? Sai ita Dokta ɗin ta karanta. Wannan kuwa, sai ya janyo ‘yan ajinsu suka ringa yi mata zargin cewa, mago-mago aka yi aka kawo ta cikinsu ba ‘yar kimiyya (science) ba ce. Haka suka ringa bibiyar ta sai da suka ga ƙwazonta ba kanwar lasa ba ce, sannan suka yi la’asar.

iii)               Wani ƙalubale kuma shi ne kasancewar Dokta a lokacin karatunta ba ta damu da wata kwalliya ba, ko gayu irin na ‘yan caku, sai shi ma wannan ya janyo a lokacin da aka kai su asibitin Kaduna domin sanin makamar aiki, duk ta dawo za ta shiga masaukin ɗalibai ko ajin karatu ko ɗakunan marasa lafiya, sai masu gadi sun tare ta. Sai ta yi bayani, sannan a bari ta wuce, saboda ba ta yi musu kama da ɗalibai ba.

iv)               Ƙalubale na huɗu kuwa shi ne, bayan da ta zama likita wata ‘yar’uwarta ta je gidanta, sai aka zo ɗaukarta call duty amma sai wannan goggon tata ta leƙo, ta ce ba ta nan. Wai a nata tunanin don me za a zo a gidan mutum cikin dare a hana shi bacci a tafi wurin aiki? Sai da Dokta ta yi ta faɗa da ita, ta ce kawai ki sa a kore ni daga aiki?! Sannan ta sheƙa ta je ta yi ta roƙon afuwa ga shugabannin asibiti.

Waɗannan su ne manya ƙalubale da Dokta ta ci karo da su a yayin karatu da kuma aiki, duk da yake akwai wasu masu tarin yawa barkatai, amma dai waɗannan su ne suka fi ci mata tuwo a ƙwarya. Ko a ce su ne suka kasance zakaran gwajin dafi a gare ta.    

4. 1 SAKAMAKON BINCIKE

A wannan bincike an yi nazarin abubuwa daban-daban, da suka shafi karatun boko da aikin gwamnati ga mata a arewacin Nijeriya. Haka kuma an nazarci rayuwar Dokta Halima Adamu da gudummawarta a kiwon lafiya da aikin hukuma. A ƙarshe sakamakon binciken ya fito mana da wasu muhimman abubuwa kamar haka:

1.      Ilimin karatun boko ya shigo a arewacin Nijeriya bayan da Turawan Mulkin Mallaka suka kakkame yankunan Arewa. Haka kuma ya shigo ne da tunanin samar da malaman makaranta da ilmantar da ‘ya’yan sarakuna domin sanin makamar mulki a zamanance, da kuma manufar ilmantar da ‘yan ƙasa domin samar da ma’aikatan hukuma da za su riƙe ofisoshin gwamnati.

2.      Sakamakon ya gano cewa, karatun boko ya ci karo da turjiya da ƙyama da hantara daga al’ummar Arewa, sakamakon kasancewar tsarinsa ya saɓa da wanda ya isko. Wato tsarin ilimin addinin Musulunci, wanda yake tashe a Arewa a wancan lokacin.

3.      Har wa yau, sakamakon ya nuna cewa duk da fargar jaji da aka yi, aka zabura aka fara jefa yara a makarantun boko, ‘ya’ya mata ba su sami wannan tagomashi ba. Wannan kuwa ya faru ne, kasancewar tsarin yana takon saƙa da al’adu da kuma tunanin jama’ar yankin Arewa game da ‘ya mace. A ƙarshe dai, an sami ‘yan rajin kishin Arewa daga cikin ‘yan siyasa, kuma ‘yan boko, waɗanda suka shiga wayar da kan al’ummar yankin game da muhimmanci karatun na boko ga mata, tare buɗa makarantun yaƙi da jahilci.

4.      Bugu da ƙari, sakamakon binciken ya yi la’akari da irin jajircewa da kuma huɓɓasar da Dokta Halima Adamu ta nuna wajen fuskantar kowane irin ƙalubale, domin cimma burinta na zama cikakkiyar likita, tare da yin aiki tuƙuru domin taimaka wa al’umma. Wanda wannan jaruntar da wannan gwarzuwa ta nuna, ya tabbatar da cewa mata na iya jajircewa su yi karatu mai zurfi, kuma su kawo sauye-sauye da cigaba a aikin gwamnati da kiwon lafiyar jama’a.

 

5.      A ƙarshe sakamakon wannan bincike ya yi ammana da cewa, mata suna da baiwar iya taka kowace irin rawa wajen fuskatar kowane ƙalubale wajen yin karatun boko mai zurfi, ko aikin gwamnati, ko kuma jagorantar wasu hukumomi. Kamar yadda muka ga kyakkyawan misalai daga rayuwar Dokta Halima Adamu.       

4. 2 KAMMALAWA

Babu shakka lokaci ya yi da ya kamata a sakar wa mata mara, domin su fito su yi amfani da basirar da Allah ya ba su wajen ba da gudummawa a kan gina al’umma. Har wa yau, ya zama dole mu watsar da tsohon tunani irin wanda ke mayar da hannun agogo baya, tare da tsayawa tsayin daka, a ba mata kyakkyawan tsari da tarbiyya domin haƙarmu ta sami cimma ruwa.

A ƙarshe wannan takarda take hannunka mai sanda, zuwa ga iyaye da malamai da sarakuna da shuwagabannin gwamnati da sauran jama’a, da nuna cewa, tilas a tashi a haɗa hannu, sannan kuma a haɗa ƙarfi da ƙarfe, kowa ya sauke nauyin da ya rataya a kansa, domin yin abin da ya kamata ga ‘ya’ya mata. Saboda ta yin haka ne kawai, za a iya inganta rayuwarsu, sannan al’umma ta kai ga cin gajiya da moriyar basirar da Allah ya uface musu.   

MANAZATA

Adamu, H. Y. 2021. “Curriculum Ɓite. ” Katsina: Her Personal computer.

Adamu, H. Y. 2006. Kuruntar Yara. Zaria: Speetrum Books Limited. ISBN: 978-029-594-1

Adamu, H. Y. 2013. AIDS Awareness. Zaria: Speetrum Books Limited. ISBN: 978-978-029-450-2

Agheyisi, R. U. (1985). “The Labor Market Implications of the Access of Women to Higher Education in Nigeria”(proceedings article) Women in Nigeria Today. ISBN 0-86232-447-5 London: Zed Books Ltd.

Fee, E. 1975. “Women and Health Care: A Comparison of Theory. ” (SAGE Journal: International Journal of Health Serɓices, first published. https://doi. org/10. 2190/ɓhoe-5hƙ5-ffkz-ugyn

Newman, P. 2013. “The Etymology of Hausa boko. ” (Electronic Publication), http://lah. soas. ac. uk/projects/megachad/misc. html  

Pittin, R. I. (2002). “Education - Issues of Gender, Class and Ideology” (book chapter). Women and Work in Northern Nigeria Transcending Boundaries. Institute of Social Studies, The Series Standing Order ISBN 0-333-71477-6. Hampshire: Macmillan Distribution Ltd

Yusuf, B. 1991. “Hausa-Fulani Women: The State of the Struggle. ” (article paper, in Hausa Women in the Twentieth Century (Edited by Catherine Coles and Beɓerly Mack). USA: The University of Wisconsin Press, ISBN 0-299-13020-7: p80-106).

  Yahaya, I. Y. 2002. Hausa a Rubuce: Tarihin Rubuce-Rubuce Cikin Hausa. Zaria: Northern

Nigeria Publishing Company.

  Zarruk R. M. and others. 2007. Sabuwar Hanyar Nazarin Hausa. Ibadan: University Press Plc.

HIRA DA JAMA’A

Hajiya Dokta Halima Adamu, lokaci bayan lokaci (15/7/2001-20/11/2001) a gidanta na Katsina.

Malam Musa Sam’ila (Director Works Al-Ƙalam University Katsina, maƙwaucinta, 10/7/2001).