’Ya’yan Itatuwa Da Saiwowin Da Hausawa Ke Amfani Da Su

    Gabatarwa

    A ƙarƙashin 17.0 an kawo bayanai dangane da nau’o’in ‘ya’yan itatuwan Bahaushe na gargajiya. A cikin babin na goma sha bakwai, an kawo ire-iren ‘ya’yan itatuwa da wasu nau’o’in saiwowin na gargajiya da Bahaushe yake amfani da su tun shekaru aru-aru. A wannan babi kuwa, za a mayar da hankali ne kan saiwowi da ‘ya’yan itatuwan da ba na gargajiya ne zalla ba ga Bahaushe. Sun kasance haka ne a dalilan ko dai Bahaushe ya same su ne daga baƙin alummu ko kuma ba a ƙasarsa ake shuka su ba. Wannan babi na ɗauke da misalansu tare da ɗan tsokaci dangane da kowanne.

    Abarba

    Ita ma abarba a ƙasa take haihuwa. Ganyenta daga sama na kasancewa ɗan kaɗan. Takan girma sosai har takan fi gwanda. Ɓawon bayanta na da ƙarfi sosai, sannan na da launin runwan ƙasa-ƙasa. Cikinta kuwa ruwan madara ne. Ana shan abarba haka nan, sannan ana sarrafa ta cikin wasu launukan lemo.

    Ayaba

    Ayaba bishiya ce da ba ta da rassa. A maimakon haka, tana fito da wasu tsiro ne daga jikinta ta gefe. Yawanci, idan ayaba ta yi haihuwa guda kawai takan mutu ko a sare ta. Daga nan sai sauran tsiron da suka fito gefenta kuma su ci gaba da girma. Su ma kowanne za ta yi haihuwa guda ɗaya sannan sai a sare ta. Haka abin zai ci gaba.

    ’Ya’yan ayaba na kasancewa a jere reras jikin abin da ake ce wa nonon ayaba. Bayan sun ƙosa (wanda har lokacin da suka ƙosa launinsu na kasance kore), sai a yanke wannan nonon a ruɓa shi ta hanyar sanyawa cikin buhu ko babbar leda ko wani abu mai kama da haka, sannan a ajiye cikin ɗaki. Da zarar ta ruɓa, za a ji ƙamshinta na tashi. A wannan lokaci launinta na komawa ruwan ɗorawa. Cikinta kuwa fari ne yayin da aka ɓare ta. Ana cin ayaba haka nan ko kuma a sarrafa ta cikin wasu nau’o’in lemo

    Agwaluma

    Wannan ma ɗan bishiya ne. Launin bayanta ja ne, sai dai akan samu launin ruwan goro. Yawanci, a cikinta akwai ’ya’ya huɗu ko biyar. Ɗanɗanonta na da ɗan tsami-tsami; sannan kuma tana da ɗanƙo.

    Dankali

    Wannan na ɗaya daga cikin abincin Bahaushe da ke cikin rukunin saiwoyi. Akwai nau’o’in dankali guda biyu, wato dankalin Hausa da kuma dankalin Turawa. A ƙarƙashin 17.4 an yi bayanin dankali. A nan kuma ana magana ne kan dankalin Turawa. Shi ne nau’in dankalin da ba a cika shuka shi a ƙasar Hausa ba. A Nijeriya, an fi shigo da shi daga Kudancin ƙasar.

    Ɗan Furut

    Ɗan furut bishiya ce da ke da rassa a cikin ƙasa. Sannan bishiyar na da tsawo sosai. ‘Ya’yan bishiyar na da launin kore kamin su nuna. Idan suka nuna, launinsu yakan koma ja. Kamar sauran ‘ya’yan bishiya, shi ma ɗan furut a cikinsa akwai ƙwallo mai girma wanda kuma yake da launin ruwan madara.

    Faru

    Faru yana kama da inibi, sai dai tsarin launinsu ya bambanta, saboda shi faru launinsa ya fi kama da ruwan ƙasa. Sannan inibi ya fi shi girma. Ɗanɗanonsa na ɗauke da tsami-tsami da zaƙi-zaƙi.

    Gazari

    Gazari yana da launin ruwan ƙasa-ƙasa. Cikinsa ma idan aka ɓare, yana da irin wannan launin na ruwan ƙasa-ƙasa. Yana da ɗan tsawo amma bai kai na rogo ba. Haka ma kaurinsa bai kai na rogo ba. Ana dafa shi ne tare da gishiri, kuma sannan ana cinsa haka nan.

    Gwandar Masar

    Gwandar Masar bishiya take yi mai rassa. ’Ya’yan suna da siffar abarba daga ɓangaren bayansu. Sai dai su gewayayyu ne kamar lemo. Launin bayanta kore ne, kuma sannan cikinta yana da launin fari ko ruwan madara. Ana shan ta haka nan bayan an ɓare bayan.

    Inibi

    Inibi, ’ya’yan bishiya ne da ya yawaita a ƙasar Hausa. Sai dai mafi yawa shigo da shi ake yi daga ƙasashen ƙetare. ’Ya’yansa ƙanana ne masu launin ja da baƙi-baƙi.

    Kukumba

    ’Ya’yan kukumba na da ɗan tsayi, launin jikinta kuma kore ne. Ana iya fere shi a yayyanka, sannan a ci haka nan. Akwai nau’o’in abinci da dama da ake haɗawa da shi a matsayin sinadari, ciki har da wasu samfuran lemo (kamar dai yadda aka yi bayani a sama). Yanayin cikinsa duka nama ne, wato ba shi da ’ya’ya.

    Kashu

    Kashu bishiya ce da take da tsayi tare da girma da kuma rassa. ’Ya’yanta na kasancewa korra kafin su nuna. Idan sun nuna kuwa, launin na komawa ja ko ruwan ɗorawa. Ana shan kashu haka nan, sannan ana iya sanya shi cikin wasu nau’o’in lemo.

    Kwakwa

    Kwakwa nau’o’i biyu ce kamar haka: Akwai babbar kwakwa, akwai kuma kwakwar manja. Dukkaninsu bishiya suke yi mai tsayi, amma ba su da rassa. Babbar kwakwa tana da ƙwallo mai ɗan girma. Bayan ƙwallon yana da launin ruwan ƙasa-ƙasa tare da ɗan zare-zare. Ɓawonta yana da ƙarfi sosai. Idan aka fasa shi, cikinsa yana da launin ruwan ƙasa-ƙasa. Idan aka ƙara fasa wannan cikin mai launin ruwan ƙasa- ƙasar (wato fasawa karo ta biyu ke nan), za a tarar da shi fari sol, tare da ruwa a ciki. Bahaushe na da kacici-kacicin da ke cewa, tafkina tsakiyar ɗaki, wato dai ruwan da ke cikin kwakwa. Ana cin wannan nau’in kwakwa haka nan, kuma ana sarrafa ta domin a haɗa:

    a.       Kwakumeti

    b.      Lemon kwakwa

    c.       Biredi

    d.      Cakuleti da sauransu

    Lemon Zaƙi

    Shi ma lemon zaƙi yana yin bishiya babba. ’Ya’yansa sukan kasance mulmulallu, wato a zagaye tamkar ƙwallo. Suna da launin kore kafin su nuna; bayan sun nuna launinsu yana komawa ruwan ɗorawa. Bayan an ɓare ɓawon, za a tarar da cikinsa sala-sala, azara-azara. Ana shan lemon haka nan, sannan ana sarrafa shi domin samar da wasu nau’o’in lemon sha kamar yadda aka bayyana a babukan da suka gabata.

    Oro/Malu

    Wannan nau’in ɗan bishiya ne, wadda ita ma bishiyar girma take yi tare da rassa. Idan ɗan ya nuna, launin bayansa na kasancewa ruwan madara. Yana da ƙamshi sosai, kuma ɗanɗanonsa na ɗauke da zaƙi-zaƙi da kuma tsami-tsami.

    Kammalawa

    Lallai Hausawa suna da ’ya’yan itatuwa daban-daban, wasu daga cikin su shukawa suke yi; yayin da wasu daga cikin su kuma tsirowa suke yi da kansu kamar dai yadda aka gani a sama. Bugu da ƙari, idan an fahimci bayanan da ke sama, za a gano cewa, ko bayan ci ko shan waɗannan ’ya’yan itatuwa, ana amfani da su wurin sarrafa wasu nau’o’in abinci ko abin sha daban-daban. 

    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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    HAUSA: Kuna iya rubuto mana tsokaci ko tambayoyi a ƙasa. Tsokacinku game da abubuwan da muke ɗorawa shi zai tabbatar mana cewa mutane suna amfana da wannan ƙoƙari da muke yi na tattaro muku ɗimbin ilimummuka a wannan kafar intanet.