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Yadda Ake Dambun Gero Da Dambun Masara Da Dambun Shinkafa Da Dambun Tsakin Masara

Gabatarwa

A ƙasar Hausa, bayan tuwo da miya, Hausawa kan iya sauya abinci domin samun wani ɗanɗano na daban. Hausawa na yin amfani da dabaru wajen sarrafa kayan abincin da ke kewaye da su ta ɓangarori daban-daban domin samar da nau’o’in abinci iri-iri. Wannan ya sanya a har kullum, suke samun sababbin salailan sarrafa nau’o’in abincin da ya dace da muradansu. Dambu na ɗaya daga cikin abincin Bahaushe da guguwar zamani ba ta yi awon gaba da shi ba. Wannan babi yana ƙunshe da bayanai dangane da ire-iren dambu da Bahaushe ke amfani da su.

Ma’anar Dambu

Dambu, wani nau’in abinci ne da ake sarrafa shi da gero ko dawa ko masara ko kuma shinkafa da dangoginsu, yakan kasance wasar-wasar idan an kammala shi. Yayin samar da dambu, akan niƙa (barza) ɗaya daga cikin waɗannan kayan haɗin da aka lissafa a sama, amma tsaki-tsaki ba niƙan laushi kamar na tuwo ba. Wannan ne ma ya sa a koyaushe dambu ke kasancewa wasar-wasar. Baya ga haka, akan sanya wasu nau’o’in kayan haɗi da suka shafi nau’o’in kayan lambu.

Idan aka lura da bayanin da ke sama, za a fahimci cewa kayan haɗin dambu ba wani abu na daban ba ne daga kayan haɗin abincin Hausawa da aka yi magana a sama (tuwo da miya). Kenan dai, salon sarrafa su ne ya bambanta. Ko a cikin dambu, akan samu nau’o’i daban-daban wanda ya danganta da kayan haɗin da aka sanya a ciki da kuma yanayin yadda ake sarrafa su.

Kashe-Kashen Dambu

Kamar galibin abincin Hausawa, dambu ya kasu kashi daban-daban. Akwai dambu na gargajiya da kuma na zamani. Dambu na gargajiya shi ne wanda Hausawa suka gada tun iyaye da kakanni. Ci gaban zamani da aka samu da kuma cuɗanya da baƙin al’ummu na kusa da na nesa, ya sa dambun Gargajiya ya sauya salo zuwa na zamani, musamman ta fuskar yanayin sarrafawa da kuma na ɗanɗano. Wannan kuwa ba sabon al’amari ba ne ga dukkan al’ummun duniya, wato sauye-sauye a ɓangarori daban-daban na rayuwa, ciki har da nau’o’in abincinsu.

Dambun Gero

Yayin samar da dambun gero, geron ne kan kasance babban abin haɗi. Akwai kayan haɗi da akan tanada da suka haɗa da:

i. Albasa          ii. Barkono (tonka)     iii. Gero           iv.  Kanwa     

v. Ƙulli             vi. Mai                         vii.  Ruwa       viii. Rama ko Zogale

Da farko za a fece gero a tabbatar da an cire masa tsakuwa da duk wani haki da ke ciki. Daga nan sai a niƙa, kamar yadda aka gani cikin gabatarwa, niƙansa zai kasance ɓarza ne ba gari ba.

A gefe guda kuwa, za a wanke rama ko zogale sosai a tsabtace ta sannan a dafa cikin tukunya tare da kanwa kaɗan. Baya ga haka, akan iya wanke rama ko zogale a aje kawai ba tare da dafawa ba. Daga nan za a ɗauko niƙan ɓarzar da aka yi a wanke sannan a regaye domin fitar da ƙasar da ka iya samu a ciki. Da an kammala wannan, sai batun aza tukunya bisa wuta tare da ruwa. A bisa tukunyar za a sanya madambaci/gittere. Daga nan za a aza wani faifayi ko marfin kwano da zai rufe huji-hujin madambacin sannan a zuba gari. Abin da aka sanya cikin madambacin shi zai hana ɓarzazjen geron tsiyayewa cikin ruwan.

Kafin zuba ɓarzajjen geron cikin madambaci, sai an gauraya shi da ganyen zogale ko rama da aka tanada. Sannan za a yanka albasa a kai a barbaɗa gishiri sannan a yayyafa ruwa. Da zaran an kammala wannan, sai a zuba cikin madambaci. A saman madambacin akan sanya buhu ko leda (amma an fi son saka buhu), sannan a ɗora marfin tukunya a kuma ɗora wani abu bisa marfin kamar dutse. Duk ana wannan ne domin kada tiririn ruwan ya samu hanyar ficewa.

Bayan an kammala waɗannan, za a jira tukunyar har sai dambun ya dafu. Yadda ake gane dafuwarsa kuwa shi ne, za a ji ƙamshi ya game ko’ina, sannan tururinsa na ɗan fitowa daga cikin tukunyar. Akan ci wannan nau’in dambu da yaji da kuma mai, musamman mangyaɗa.

Dambun Masara

Wannan ma wani nau’i ne na dambu da ake yawan samu a ƙasar Hausa. Shi kuma ana amfani da masara ne yayin samar da shi. Akwai abubuwan da ake tanada yayin yin dambun masara. Waɗannan abubuwa sun haɗa da:

i. Alayyafu      ii. Albasa         iii. Barkwano iv. Gishiri        v. Gyaɗa        

vi. Ƙuli-ƙuli     vii. Mai            viii. Masara     ix. Ruwa

Shi ma dambun masara ana yin sa ne tamkar na gero, sai dai shi akan surfa masarar kafin a niƙa; yayin da wasu kuma sukan jiƙa masarar kafin a kai niƙa. Idan an kai masara niƙa ba tare da an surfa ba, to akan bushe/heshe dusar bayan an dawo da ita daga niƙa. Shi ma wannan nau’in dambu akan ci shi ne da barkwano da kuma mai, musamman na gyaɗa.

Dambun Tsakin Masara

Dambun tsakin masara na matuƙar kama da dambun masara na kai tsaye. Dalili kuwa shi ne, dukkaninsu daga masara ake samar da su. Sai dai shi dambun tsakin masara, ana samar da shi ne daga tsaki. Wato yayin da aka tankaɗe garin masara domin yin tuwo ko wani abu mai kama da wannan, akwai wani tsaki da yake ragewa. To irin wannan tsakin ne ake amfani da shi domin samar da dambun tsakin masara. Wani bambancin da ake samu kuma shi ne, dambun tsakin masara ba ya son ruwa sosai. Saboda haka, da zarar tiriri kaɗan ya buge shi, to zai dafu. Kenan dai, yana dafuwa da wuri idan aka kwatanta shi da sauran nau’o’in dambu da aka yi misali a sama.

Dambun Shinkafa

Wannan kuma nau’in dambu ne da ake samarwa daga shinkafa. Akwai kayan haɗin da ake tanada yayin wannan dambu waɗanda suka haɗa da:

i. Albasa          ii. Gishiri         iii. Kayan yaji             iv. Mai            v. Nama

vi. Ruwa         vii. Shinkafa   viii. Tarugu                 ix. Tattasai      x. Zogale

Shi ma dambun shinkafa a can da ana yin sa cikin sigar da aka yi na masara ko gero. Wato ba a saka masa komai, sai an gama za a saka mai da yaji sannan a ci. Dukkanin dambun gero da na masara dafuwa guda ake musu a sauƙe su a ci.

Kammalawa

Kamar yadda aka gani a sama, dambu abinci ne da ya fi kama da na ƙwalama. Yawanci akan ci shi a marmarce, musamman idan an yi masa haɗi na a-zo-a-gani. An fi cin dambu a matsayin abincin rana, komabayan dare ko safe. Kamar yadda bayanin ya zo a sama, yawancin nau’o’in dambun da Hausawa ke samarwa ba su da wahala wajen sarrafawa.

The book “Cimakar Bahaushe” (Diets of the Hausa People) is a collection of 293 traditional and modern diets of the Hausa people. Detailed explanations of the recipes and ingredients are provided. Comments are provided on the areas of the Hausa land where specific diets are mostly found, the age categories of people that usually use it, as well as the scientific impact of some of the diets to human biology.  Data is collected from interviews with different categories of people including:  i.                    Food sellers within the Hausa land: Mainly to have an idea of recipes on the diets.  ii.                  People of older age: Mainly to have insights on traditional diets of the Hausas.  iii.               Hausa scholars: Mainly to verify and justify the validity of the information obtained as well as provide further expert explanations on the diets.  Moreover, over two hundred (200) pieces of literature were reviewed to have better insight on the topic in question as well as get scientific and professional clarifications on some key concepts relevant to the research. The pieces of literature cover major relevant phenomena such as diet and hunger. Others are on the Hausa land and the Hausas.  The book contains thirty-three (33) chapters. Chapter one is the main introduction in which a concise explanation is provided on the Hausas, their history, their land, social life, and transformations due to globalization, acculturation, and modernity. Chapter two detailly discusses the concepts of diet and food from the Hausa point of view. That includes the meaning and the usage of diets in some Hausa works of literature both verbal and written (i.e. prose, poetry, proverbs, etc.).  Chapters three and four discuss the sources of Hausa diets and their forms accordingly. Chapters five to seventeen discuss some traditional Hausa diets including hard and soft ones. Chapter eighteen concentrates on the influence of modernity and globalization on Hausa diets. It has been discovered that there have been some significant changes in the Hausa diets ranging from recipes to kitchenettes.  Chapters nineteen to thirty-two discuss modern Hausa diets. Some traditional diets are still retained with little modifications, while on the other hand, there are a lot of new ones. Chapter thirty-three discusses “hunger” from the Hausa point of view. The relationship between hunger and food is examined. Additionally, the use of hunger in various Hausa literary works is studied. It is concluded that hunger is like a disease whereby its cure is food.  7th November 2022
Citation (Manazartar Littafin): Sani, A-U. & Umar, H.A. (2022). Cimakar Hausawa. Kano: WT Press. ISBN: 978-978-984-562-9.

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