Tasirin Zamani a Sana’ar Dinkin Hannu

Citation: Dalha, I. (2025). Tasirin Zamani a Sana’ar Ɗinkin Hannu. Tasambo Journal of Language, Literature, and Culture, 4(2), 1-9. www.doi.org/10.36349/tjllc.2025.v04i02.001.

TASIRIN ZAMANI A SANA’AR ƊINKIN HANNU

Ibrahim Dalha
Department of Nigerian Languages
Usmanu Danfodiyo University, Sokoto, Nigeria
Lambar Waya: 08060574254
Kibɗau: ibrahimdalha1@gmail.com

Tsakure

Manufar wannan takarda ita ce zaƙulo tasirin da zamani ya yi wa sana’ar. An taƙaita farfajiyar binciken ga cikin birnin Sakkwato kaɗai. Takardar ta yi ƙoƙarin waiwayen wasu daga cikin ayyukan da hannunta ya samu damar kaiwa gare su waɗanda suka haɗa da kundayen bincike da mujallu da kuma littattafai. An yi amfani da hanyoyin bincike na ziyarar gani da ido da hira da tattaunawa. Sauran hanyoyin da aka yi amfani da su sun haɗa da, karance-karance da amfani da wayar hannu da shiga kafar sadarwa ta WhatsApp da kuma ta google. Haka kuma, takardar ta yi amfani da karin maganar Hausawa da take cewa: “Zamani riga” a matsayin hanyar ɗora aiki. Binciken ya yi ƙoƙarin dubin sana’ar ɗinkin hannu a jiya da kuma yadda take a yau. Hakan ya sa aka fayyace ɗabi’un masu sana’ar da kuma yadda ake koyon ta. Binciken ya ƙyallaro wasu daga cikin alfanun tasirin da zamani ya yi wa sana’ar ɗinkin hannu da kuma illolin da ya haifar mata. Wasu daga cikin abubuwan da takardar ta gano sun haɗa da, duk da tsawon lokaci da sana’ar ɗinkin hannu ta ɗauka a ƙasar Hausa, har yanzu abubuwan da take samarwa na adon riguna (sutura) suna da tagomashi a idon tsofaffi da matasa.

Fitilun Kalmomi: Sana’a, Zamani, Ɗinki, Ɗinkin Hannu

1.0 Gabatarwa

A bayyane yake ga masana da manazarta cewa, galibin al’adun al’umomin duniya suna fuskantar sauye-sauye saboda tasirin da zamani ya yi a kansu. Ga alama, wannan lamari ya riski mafi yawa daga cikin al’adun Hausawa. Idan aka kwatanta wasu daga cikin ɓangarorin al’adunsu na matakan rayuwa da na zamantakewa dangane da yadda ake gudanar da su a baya, za a tarar guguwar zamani ta sauya abubuwa da dama daga cikinsu. Haka abin yake idan aka dubi al’adun Hausawa na tattalin arziƙi waɗanda suka ƙunshi sana’o’insu da kasuwancinsu da kuma ayyukan ƙwadagon da suke gudanarwa domin dogaro da kansu. Manazarta da ɗalibai sun gudanar da ayyuka da dama dangane da tasirin zamani a wasu daga cikin al’adun Hausawa. Misali, Sani da wasu (2019) sun dubi sauye-sauyen da zamani ya kawo game da sana'o'i da kasuwanci da tanadi na Hausawa. Nuhu (2020) ya dubi matakan rayuwar Maguzawa da zamantakewarsu a ƙarni na 21. Ayyukan Ibrahim (2023) da Jibril (2023) sun kalli wasu sana’o’in Hausawa da kuma kasuwancinsu da irin sauye-sauyen da zamani ya kawo musu. Sani da Yusuf (2024) kuwa sun nazarci wasu nau'ukan kasuwancin damfara waɗanda zamani ya kawo.

Buƙatar wannan takarda ce ta dubi sana’ar ɗinkin hannu na Hausawa. Haƙiƙa takardar ta yi ido biyu da ayyukan da Abubakar, (1997) da Yalwa, (2004) da Attah, (2011) da Gusau, (2012) da Garba (2012) da Yahaya, (2015) da Asiru, (2017) da kuma Sani da Adamu, (2021) suka gudanar masu alaƙa da sana’ar ɗinki. Kodayake, waɗannan ayyukan da aka samu zarafin kaiwa gare su sun fi mayar da hankali ne a kan sana’ar ɗinkin keke maimakon na hannu. In ban da aikin Yalwa, (2004) da ya dubi aikin rumi na gargajiya da na zamani a garin Kano. Wannan dalili ya sa aka ga dacewar cike wannan giɓi mai muhimmanci, saboda gudun kada a wayi gari wasu daga cikin abubuwan da sana’ar ta ƙunsa su yi ɓatan dabo ta yadda za a kasa tantance yadda zamani ya yi tasiri a cikinta.

1.1 Ma’anonin Kalmomin Taken Bincike

A wannan muhalli, an yi ƙoƙarin fayyace ma’anonin kalmomin da aka gina taken binciken da su, saboda su yi jagora ga mai karatu dangane da inda aikin ya dosa. Kalmomin da aka bayyana ma’anoninsu su ne: Tasiri da zamani da kuma sana’ar ɗinkin hannu.

1.1.1 Tasiri

CNHN, (2006 shafi na 431) ya fassara kalmar tasiri da ma’anar, “Muhimmanci ko dangantaka ko ƙarfi." A wannan bincike, kalmar tasiri tana nufin mamayar da zamani ya yi wa sana’ar ɗinkin hannu inda take sauyawa sannu a hankali daga yadda aka san ta a baya.

 1.1.2 Zamani

Abraham, (1962 shafi na 964) da CNHN, (2006 shafi na 489) da kuma Newman, (2020 shafi na 270) duka bakinsu ya zo ɗaya a kan fassara kalmar zamani, inda suka nuna tana da ma’anar lokaci. Wannan takarda tana da ra’ayin cewa, kalmar zamani tana da ma’anar yanayin lokacin da ya gabata ko wanda ake ciki, kuma ana amfani da shi a matsayin mizanin tantance nau’o’in ɗinkunan hannu da suka ɓullo wa Hausawa.

1.1.3 Sana’ar Ɗinkin Hannu

Wannan takarda tana da ra’ayin cewa, ɗinkin hannu sana’a ce ta yin ado a riguna da huluna ta hanyar amfani da nau’o’in zare da kuma allura. Mai gudanar da sana’ar ana kiran sa da mai ɗinkin hannu a matsayin suna na gama-gari. A wasu wurare, akan dubi nau’in ɗinkin da yake a yi masa laƙabi da shi. Misali, maikwaɗo da linzami maikufta, maihula da sauransu.

2.0 Hanyoyin Gudanar Bincike

Ƙoƙarin tabbatar da ingancin bayanan da aka tattaro ya sanya an yi amfani da hanyoyi daban-daban. Farko, an yi ƙoƙarin ziyartar unguwar Ɗanhili, saboda shaharar da ta yi ta fuskar sana’ar ɗinkin hannu a birnin Sakkwato. A nan ne binciken ya gane wa idonsa yadda ake gudanar da sana’ar. Haka kuma an gudanar da hira da tattaunawa da wasu daga cikin masu sana’ar, a nan aka gano wasu daga cikin su ma sun gaje ta ne daga iyayensu. Kasancewar kowa ya sha inuwar gemu bai kai ga maƙogwaro ba, an yi ƙoƙarin tattaunawa da waɗanda suke amfanuwa da sana’ar ta ɗinkin hannu. Baya ga haka, an yi amfani da wayar hannu, inda aka kira waɗanda suke gudanar da sana’ar a wasu wurare daban. Har wa yau, binciken bai yi ƙasa a guiwa ba wajen amfani da kafofin zamani na WhatsApp da goggle domin nemo bayanan sana’ar a zamanance. An yi ƙoƙarin bibiyar ɗakunan karatu da ɗaiɗaikun mutane domin samun wasu ayyuka da aka gudanar masu alaƙa.

2.1 Hanyar Ɗora Aiki

A kowane lamari ana buƙatar a bi hanyar da za ta kai ga nasara. Wannan dalili ya sa masana suka tsara amfani da tunanin magabata a matsayin jagora ga ayyukan bincike. Ke nan, ba wani abu ne hanyar ɗora aiki ba face wata ƙofa ta ilimi wadda magabata suka samar da nufin jagora ga ayyukan binciken da za a gudanar. Wannan bincike ya yi amfani da tunanin Hausawa da suke cewa: “Zamani Riga” a matsayin hanyar ɗora aiki. An yi amfani da wannan tunani ne saboda, Hausawa sun ambaci zamani da riga ne domin yawan sauyawa da yakan yi. Wannan tunani ya yi daidai da wannan nazari saboda ganin yadda sana’ar ɗinkin hannu take sauyawa daidai da kowane irin zamani. Idan aka lura, wasu nau’o’in ayyukan hannu da ake ado da su a baya, yanzu ba da su ake yi ba, sun faɗa cikin kwandon tarihi. Haka kuma, yanayin masu ɗinkin hannu na jiya, ya saɓa da na masu gudanar da shi a yau. Haka abin yake ga masu ado da suturun da suke ɗauke da ɗinkin hannu. Ke nan zamani ya zama riga, kowane lokaci da wanda ake sanyawa.

3.0 Sana’ar Ɗinkin Hannu a Faifan Nazari

Kamar yadda sauran sana’o’in Hausawa suke da faɗi, haka aikin ɗinkin hannu yake da shi bakin gwargwado. Don haka, ba dukkanin mai ɗinkin hannu ne ya iya kowane aiki ba. Bisa wannan dalili ya sa wannan takarda ta kasa sana’ar ɗinkin hannu zuwa rukunoni huɗu kamar haka:

a.      Ɗinkin hannu na manyan riguna[1]

b.      Ɗinkin hannu na ƙananan riguna[2]

c.       Ɗinkin hannu na huluna[3]

d.     Zanen Ayyuka[4]

4.0 Sana’ar Ɗinkin Hannu a Jiya

CNHN, (2006 shafi na 219) an fassara kalmar jiya da ma’anar, (i) ranar da ta gabaci yau, (ii) zamanin da. Wannan fassara ta haska wa wannan bincike cewa, kalmar jiya tana iya ɗaukar ma’anar wani zamani mai nisa da ya shuɗe. Don haka Hausawa idan sun ga wani abu da ya ƙayatar da su ko kuma akasinsa sukan ce, “Jiya ba yau ba.” Yanayin sana’o’in Hausawa na jiya sun bambanta da yadda ake gudanar da su a yau. Sani da wasu (2023 shafi na 228) sun jaddada yadda cuɗanyar Hausawa da baƙin al’ummu musamman Larabawa da Turawa da kuma sauyawan zamani suka yi tasiri a kan sana’o’i da kasuwancin Hausawa. A farkon lamari, an nuna ana gudanar da ɗinkin hannu da ƙayar aduwa, (Alhassan da wasu, 1988 shafi na 47) da (Asiru, 1997 shafi na 9).

Bugu da ƙari, a lokacin jiya, masu gudanar da sana’ar ɗinkin hannu suna da tsarin shugabanci na sarkin ɗinki, kamar yadda aka nuna suna amfani da kalangu a matsayin kayan kiɗansu na nishaɗi, (Yahaya da Wasu, 1992 shafi na 56). Haka kuma ga al’ada, masu ɗinkin hannu suna gudanar da wasan barkwanci da masu ɗinki da keke (teloli). Wasu daga cikin rigunan da suka yi tashe a baya, sun samu sunayensu ne ta hanyar la’akari da ɗinkunan hannun da yake jikinsu. Misali, Girken Nupe da girken Zazzau da tokare da kuma sace mai gatari[5] da sauran su.

Kusan za ka iske masu sanya rigunan da suke ɗauke da ɗinkin hannu mutane ne da suke da alaƙa da fada ko malunta ko kuma attajirai. Duk da yanayin sana’ar, ta samu tagomashi a wasu fitattun garuruwan ƙasar Hausa waɗanda suka haɗa da: Kano da Zariya da kuma Sakkwato. Wannan takarda tana hasashen zamowar waɗannan birane a matsayin waɗanda suka yi fice da sana’ar ɗinkin hannu yana da nasaba da:

Matattara ce ta almajirai, saboda shaharar da biranen suka yi da malamai (na zaure da allo). A bayyane ne yake kuwa a jiya, almajirai (gardawa da ɗaliban littattafai) su ne suka fi gudanar da sana’ar ɗinkin hannu. Kasancewar sana’ar ɗinkin hannu takan zamo wata hanya ta samun damar ɗaukar ɗawainiyar kansu ga masu gudanar da ita, ta yadda ba sai sun yi yawon bara ko maula ba. Hasali ma, wannan shi yake ba su damar koyon sana’ar da suke dogara da ita tun suna cikin yanayin ɗalibta. Ga al’ada, almajirai ba sa rasa wata laƙa da take ƙulluwa a tsakaninsu da sarakuna da kuma attajirai. Wannan bai rasa nasaba da yanayin al’adun Hausawa na neman addu’o’i saboda a samu buɗin rayuwa, baya ga tambayoyin yanayin ibada da sukan yi a wurinsu. A ƙoƙarin ƙulla wannan dangangtaka, sai kuma wata alaƙa ta sana’a ta ƙullu. Hakan kuwa yana faruwa ne inda sarakuna da attajirai sukan ga dacewar ba almajiran da suke ƙarƙashin malaman da suke hulɗa da su ayyukansu na ɗinki. Baya ga haka kuma, wasu almajiran sukan samu zarafin ƙulla alaƙa da sarakuna da attajirai, saboda kasancewar sukan ba su aron gidajen da suke zama. Abin yana ba sarakuna da attajiran armashi idan suka ga almajirai suna da sana’ar da suke gudanarwa. Domin sarakuna suna ƙaunar su ga ana riƙo da al’adunmu na iyaye da kakanni. Wannan yanayi ya taimaka wajen ba sana’ar ɗinkin hannu tagomashi matuƙa a biranen ƙasar Hausa kamar Kano da Zazzau da kuma Sakkwato. A taƙaice, wasu daga cikin dalilian da suka sanya waɗannan birane suke kan gaba ta fuskar sana’ar ɗinkin hannu su ne:

a.      Tagomashin da sarautun biranen Sakkwato da Kano da Zariya suke da su ga al’ummarsu, ya sanya an samu masu ɗinkin hannu da yawa.

b.      Birane ne da ake riƙo da al’adun Hausawa matuƙa.

c.       Attajiransu suna da sha’awar suturu irin na sarauta

4.1 Sana’ar Ɗinkin Hannu a Yau

CNHN, (2006 shafi na 480) ya fassara kalmar “yau” da ma’anar ranar da ake ciki yanzu. Ke nan, idan aka kalli kalmar yau a mahanga ta yanayin sana’ar ɗinkin hannu, za a tabbatar da cewa, an samu sauye-sauye dangane da yadda take da kuma yadda ake gudanar da ita musamman idan aka kwatanta yanayin sana’ar a jiya. Ƙimar sana’ar ya sanya ake ware wa masu gudanar da ita wani ɓangare a kasuwanni domin ya zama wurin da suke yin ta. Baya ga haka, a wannan zamani da ake ciki, akan samu shagunan da suka keɓanta da sana’ar ɗinkin hannu, saɓanin a baya da sukan yi haɗaka da masu ɗinkin keke domin su zauna wuri guda. Karɓuwar sana’ar a yau, shi ya sa amonta ya danne wasu ayyukan ɗinkuna na fonis da cinko da suka yi tashe a shekarun baya. Misalin wasu daga cikin ɗinkunan hannu da zamani ya kawo sun haɗa da: Allura biyu/ Sallau Musa da Shabka mai gurasa da Gali Na’abba da kuma aska mai kwabo[6] da sauransu.

4.1.1 Hanyoyin Koyon Ɗinkin Hannu

Ga al’adar kowane mai sana’a, yana fatan a samu wanda zai maye gurbinsa idan ya tsufa ko kuma a lokacin da rai ya yi halinsa. Domin an ce, “Ba don makoyi ba da gwani ya ƙare.” Dalilin da ya sa Hausawa suke da ɗabi’ar nusar da yara dangane da koyon sana’o’in da suke gudanarwa, shi ne su iya tagumi da haɓarsu ta yadda zuwa gaba su ma za su iya riƙe kansu. Wasu daga cikin tanade-tanaden koyon sana’ar sun haɗa da:

a.      Neman izini daga wurin iyayen yaro ko wasu makusantansa kafin a kawo shi.

b.      Ana buƙatar yaron da za a kai wurin koyon ɗinkin hannu ya kai kimanin shekara goma sha biyu (12) a ƙalla. Haka kuma, dole a tabbatar da cewa, yaron zai yi biyayya ga mai koya masa aikin a kowane lokaci.

c.       Akwai buƙatar fitowa wurin sana’a da wuri, kuma yaro ba zai tafi gida ko wani wuri ba sai lokacin da aka tsara masa ya cika. Duk da haka, ba yaro abinci a wurin koyon sana’ar ba ya daga cikin sharaɗi.

d.     Akan yi jingar ladan kuɗi ga wasu a biya, a matsayin tukuicin koyarwa.

e.      Akan fara ba yaro gyara zare a matsayin matakin farko. Idan ya haye wannan matakin, sai a ba shi zare da allura ya fara jarraba yadda ake gudanar da aikin.

f.        Ƙwazonsa ne zai sa a fara ba shi na ƙananan yara, kafin ya ƙware ya shiga na manya.

g.      Kowane lokaci mai gidansa zai iya sanya shi wani aiki ba tare da ya ba shi komai ba, ko da kuwa ya san kuɗin ladan aikin da aka karɓa.

h.      Karɓuwar yaro a wurin abokan hulɗa da yanayin ƙwarewarsa, shi yake nuna naƙaltarsa. Hakan shi zai sanya maigidansa ya fara jaye ba shi wasu ayyuka domin ya shagala da nasa. Idan an samu sabon wuri, sai ya ba shi dama ya koma can tare da wasu daga cikin yaran da ake tare. Shi ke nan an sallame shi.

4.1.2 Wasu Al’adun Masu Sana’ar Ɗinkin Hannu

 Ga al’ada, kowace sana’a da Hausawa suke gudanarwa ba ta rasa wani tasiri da takan yi ga masu aiwatar da ita. Tasirin da sana’ar takan yi a gare su, shi ne yakan sauya wasu daga cikin ɗabi’unsu. Wasu daga cikin ɗabi’un masu sana’ar ɗinkin hannu sun haɗa da:

a.      Juriyar zama wuri guda ba tare da ƙosawa ba.

b.      Son bayar da labari, musamman wanda ya shafi wasu darussa na rayuwa.

c.       Haƙuri da yanayin da aka samu kai.

d.     Tsabta

e.      Shiririta (sabga)

4.2 Kutsen Zamananci a Sana’ar Ɗinkin Hannu

Ga al’adar zamantakewa, akan samu sauye-sauye a dalilan ci gaban zamani da dangoginsa. Don haka Hausawa suke cewa: “Idan kiɗa ya sauya, dole rawa ma ta sauya.” Kamar yadda mafiya yawa daga cikin sana’o’in Hausawa suka samu sauyi, haka ita ma ta ɗinkin hannu, lamarin bai bar ta a baya ba. Domin bayanan da ake son fayyacewa su fito cikin sauƙi, an raba tasirin da zamani ya yi wa sana’ar ɗinkin hannu zuwa ɓangarori guda uku (3) kamar haka:

4.2.1 Zamananci a kan Sana’ar Ɗinkin Hannu

A ɓanagaren sauye-sauyen da suka shafi sana’ar ɗinkin hannu kuwa su ne:

1.      Amfani da kayan aiki na zamani. Misali, mazari mai kan sumunti ko na dalma maimakon wanda aka sani a baya, wanda ake yin sa da ƙasa. Haka lamarin yake ga injin gyara zare wanda ake sanya masa baturi da kuma lihidin roba maimakon na fata.[7]

2.      Samun launukan zare waɗanda a baya babu su. Kodayake wasu daga cikinsu ingancinsu bai kai na baya ba.

3.      Rage sanya zare a ayyukan da suke buƙatar zare da yawa saboda kada su yi nauyi ko faɗi da yawa. Wannan dalili ya haifar da samin ayyuka marasa nauyi.

4.      Cuɗanya wasu nau’o’in ayyukan hannu da na keken sirfani. Misali, akan yi aiki da nau’o’in kekunan adon riga a babbar riga, a ba masu ɗinkin hannu su yi mata linzami.

5.      Dawo da wasu nau’o’in ɗinkin hannu da aka yi yayinsu a baya cikin wata siga ta daban. Misali, aikin aska biyu na da, yanzu ana makamancinsa inda ake kiransa da aska biyu mai kwabo da mai sarƙa da sauransu.

6.      Sanya nau’o’in hotunan ayyuka a cikin waya ko wani kundi (album) domin nuna wa masu kawo aiki su zaɓi wanda suke muradi.

7.      Yawan bayar da muƙamin sarauta ga ‘yan siyasa da kuma wasu fitattun ‘yan kasuwa da sauran masu hannu-da-shuni ya taimaka wajen bunƙasar sana’ar.

4.2.2 Zamananci ga Masu Ɗinkin Hannu

 A wannan muhalli an mayar da hankali ne wajen fito da tasirin da zamani ya yi wa masu gudanar da sana’ar ɗinkin hannu. Wasu daga cikinsu sun haɗa da:

a.      Ɗaukar sana’ar ɗinkin hannu a matsayin madogara. A baya, masu sana’ar suna haɗawa da wasu ayyuka na noma da karantarwa da kuma kasuwanci da sauransu.

b.      Shigowar matasa cikin sana’ar fiye da yadda yake a baya.

c.       Buɗe shaguna da manufar ɗinkin hannu kaɗai a kasuwanni da wurin taruwar jama’a. A baya suna buɗe shagunansu ne tare da masu ɗinkin keke (teloli).

d.     Samun fasahar zanen aikin riga da ɗinkin hannunta ga mutum guda. Saɓanin a baya, mai aikin zane daban mai ɗinkin hannu ma daban[8].

4.2.3 Zamananci ga Masu Sanya Suturun da Suke da Ɗinkin Hannu

Gaskiyar Hausawa da suka ce: “Duk abin da ya ci doma ba zai bar awai ba.” Domin kuwa, masu sanya suturun da aka yi wa ɗinkin hannu su ma guguwar sauye-sauyen zamani ba ta bar su a baya ba. Wasu daga cikin tasirin da zamani ya yi musu sun ƙunshi:

a.    Yin ankon wani nau’i na aikin hannu ga matasa musamman a lokacin bukukuwa.

b.   Dawo da sha’awar ɗinkin hannu, maimakon na kekunan sirfani da a baya suka danne shi.

c.    Ɗauko nau’o’in ɗinkunan hannu daga finafinai a matsayin samfur[9].

d.   Kawo ayyuka kowane lokaci, saɓanin a baya sai lokacin bukukuwan salla.

e.    Sha’awar ɗinkunan hannu ga matasa.

4.3 Alfanun Tasirin Zamani a Sana’ar Ɗinkin Hannu

Ga al’ada, duk yadda ake ƙi ko son sauyawar zamani a wasu daga cikin al’adunmu, bai rasa wani alfanu da yakan haifar. Misali, Tasirin zamani ya haifar da:

a.   Bunƙasa tattalin arziƙin masu gudanar da sana’ar.

b.   Samar da ayyukan yi ga matasa maza da mata duba da yadda suka rungumi sana’ar.

c.    Samun wasu kayan aiki na zamani da suka Sauƙaƙa hanyoyin gudanar da sana’ar.

d.  Kowane mutum yana iya ba da rigarsa a yi masa aikin da yake buƙata, saɓanin a baya, akwai ayyukan da waɗanda suka danganci sarauta ne kawai ake wa.

e.   Haka kuma, sana’ar ta ƙara samun bunƙasa saboda tallata ta da matasa suke yi a shafukan sada zumunta na Whatsapp da Instagram da kuma Facebook da sauransu.

4.4 Illolin Tasirin Zamani a kan Sana’ar Ɗinkin Hannu

A ɓangare ɗaya kuma, tasirin zamani ya haifar wa da sana’ar ɗinkin hannu wasu illoli da suke ci mata tuwo a ƙwarya. Wasu daga cikin waɗannan illoli sun haɗa da:

a.      Rashin ingancin aiki irin na dauri, saboda gaggawar da ake a kammala a shiga wani.

b.      Rashin ingancin kayan aiki yana ƙara daƙushe tagomashin sana’ar a idon masu ƙaunarta.

c.       Tsadar rayuwa ta tilasta wa mutane da yawa kawar da kai ga yin aikin hannu a suturunsu.

d.     Wasu mutanen suna yi wa sana’ar kallon samun da ke cikinta bai taka kara ya karya ba.

4.5 Sakamakon Bincike

Wasu daga cikin sakamakon da wannan nazari ya iya ganowa sun haɗa da:

a.      Takardar ta gano cewa, sana’ar ɗinkin hannu tana da rabe-rabe na masu gudanar da ita.

b.      Haka kuma, binciken ya gano sana’ar ɗinkin hannu tana da matakai da ake bi a koye ta.

c.       Takardar ta gano masu sana’ar ɗinkin hannu suna da wasu al’adu da suka keɓanta da su.

d.     Zamani ya yi tasiri ga sana’ar da masu gudanar da ita da kuma masu amfana da ita.

e.      Duk da ƙoƙarin da masu sana’ar ɗinkin hannu suke wajen samo nau’o’in ayyuka domin burge abokan hulɗarsu. Idan ba a yi hattara ba, ƙere-ƙeren zamani zai yi musu barazana.[10]

5.0 Kammalawa

Daga ƙarshe, a wannan ƙarni da muke ciki na ashirin da ɗaya (Ƙ.21) an samu sauye-sauye da dama a cikin sana’ar ɗinkin hannu. Ba wani abu ne ya kawo haka ba face tasirin da zamani ya yi a kan sana’ar. Kodayake sauye-sauyen da aka samu ba ga iya sana’ar suka tsaya ba; sun shafi masu gudanar da ita da kuma waɗanda ake yi wa. Wani abin farin ciki game da tasirin zamani da ake samu a sana’o’in Hausawa, a wurin manazarta da ɗalibai suna ƙara tabbatar da wayewar kan Hausawa tare da tafiya da zamani. Gwargwadon hira da tattaunawar da aka yi da masu sana’ar ɗinkin hannu da kuma masu amfanuwa da sana’ar a suturunsu, bayanan da aka samo sun nuna yadda shigowar kafafen sada zumunta na watsApp da dangoginsa suka taimaka wajen ƙara wa sana’ar karɓuwa a idon mutane. Sun nuna cewa, daga lokacin da masu sana’ar suka fara amfani da waɗannan kafafe, ana samun ƙaruwar ayyuka dama. Bayan haka kuma, akan samu nau’o’in ayyuka da yawa da suke saurin karaɗe ƙasar Hausa. A ƙasa an yi amfani da jadawali domin nuna yadda kafafen sadarwa na zamani suke ƙara bunƙasa sana’ar ɗinkin hannu ta fuskar yayata ta a idon duniya.

Manazarta

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 Abubakar, M. I. (1997). Ado, yanga da ƙwalisa a idon Bahaushe. [Kundin digiri na ɗaya da ba a buga ba]. Sashen Koyar da Harsunan Nijeriya, Jami’ar Usmanu Ɗanfodiyo.

Adamu, G. (2012). Ire-iren huluna da tasirin kasuwancinsu a garin Maiduguri. In Munkaila, M. & Zulyadaini, B. (eds). Language, Literature and Culture, Festschrift in Honour of Professor Abdulhamid Abubakar page 60-665. Ahmadu Bello Uniersity Press.

Alhassan, H. da Wasu (1988). Zaman Hausawa bugu na biyu. Islamic Publication Bureau.

Argungu, A. I. da Argungu, I. A. (2016). Sauye-sauyen zamani a rayuwar Hausawa. Bakaba Journal of Hausa Studies Vol. 2, No.2, page 90-97. Department of Hausa, Adamu Augie College of Education, Argungu, Kebbi State.

Asiru, A. (2017). Sana’ar ɗinki da cigabanta. Ahmadu Bello University Press.

Attah, H. (2011). Nazarin sana’ar saƙa da ɗunki a garin Sakkwato. [Kundin digiri na ɗaya da ba a buga ba]. Sashen Koyar da Harsunan Nijeriya, Jami’ar Usmanu Ɗanfodiyo.

Cibiyar Nazarin Harsunan Nijerya, (2006). Ƙamusun Hausa na Jami’ar Bayero. Ahmadu Bello University Press.

Funtuwa, A. I. (2010). Tufafin Hausawa da Fulani na gargajiya. Cikin Funtua, A. I. da Gusau, S. M. (editoci). Al’adu da Ɗabi’un Hausawa da Fulani shafi na 23-42. Sashen Koyar da Hausa, Kwalejin Ilimi ta Tarayya. El-Abbas Printers and Media Concepts.

Gusau, G. U. (2012). Tufafin Hausawa jiya da yau. Bagushiya Journal of Hausa Studies, Vol, 1 No. 1, shafi na 267-280. Department of Hausa, Federal College of Education (Technical), Gusau.

Ibrahim, A. (2023). Jima da dukanci a ƙasar Hausa jiya da yau. [Kundin digiri na uku da ba a buga ba]. Sashen Koyar da Harsunan Nijeriya, Jami’ar Usmanu Danfodiyo.

Isa, M. da Nuhu, H. (2022). Kasuwar birnin Zariya jiya da yau. Tasambo Journal of Language, Literature & Culture Vol. 1, Issue 1, page 180-184. Department of Languages and Culture, Federal University, Gusau.

Jibril, B. I. (2023). Nazarin tallata kayan kasuwanci na mata Kanawa a “whatsapp” da “instagram”. [Kundin digiri na biyu da ba a buga ba]. Sashen Koyar da Harsunan Nijeriya, Jami’ar Bayero.

Muhammad, M. S. (2019). Sana’a sa’a. Gado da Masu Communications.

Mukhtar, Y. (2019). Unguwannin birnin Zazzau da kewaye: Nazari a kan sana’o’in da ake yi a cikinsu jiya da yau. [Kundin digiri na biyu da ba a buga ba]. Sashen Koyar da Harsunan Nijeriya, Jami’ar Usmanu Ɗanfodiyo.

Newman, P. & Newman, R. (2020). Hausa dictionary: English-Hausa/Hausa-English. Bayero University Press.

Nuhu, A. (2020). Zamani abokin tafiya: Wasu al’adun Maguzawan ƙasar Katsina a ƙarni na 21. [Kundin digiri na uku da ba a buga ba]. Sashen Koyar da Harsunan Nijeriya, Jami’ar Usmanu Danfodiyo.

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Sani, A-U., & Yusuf, J. (2024). Gani ga wane...: Kasuwancin damfara a kan intanet. East African Scholars Journal of Education, Humanities and Literature, 7(12), 392–399. https://doi.org/10.36349/easjehl.2024.v07i12.001

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Sani, A-U., Yankara, M.M. da Baba N. (2023). Kasuwanci a duniyar intanet: Ƙalubalen Hausawan ƙarni na 21. Yobe Journal of Language, Literature and Culture, 11, 224-253.

Yahaya, I. Y. da Wasu (1992). Darussan Hausa don manyan makarantun sakandare na 2. University Press.

Yahaya, U. S. (2015). Suturar Hausawa a zamanance: Nazari daga garin Kaduna. [Kundin digiri na ɗaya da ba a buga ba]. Sashen Harsunan Nijeriya da Kimiyyar Harshe, Jami’ar Jihar Kaduna.

Yalwa, N. M. (2004). Adon rumi a tufafin Hausawa na gargajiya. [Kundin digiri na ɗaya da ba a buga ba]. Sashen Koyar da Harsunan Nijeriya, Jami’ar Bayero.

Yola, M. M. (2014). Sana’o’in Hausawa na gargajiya da tasirinsu a zamanance. Cikin Gusau, S. M. da Wasu (editoci). Garkuwan Adabin Hausa A Festscrift in Tribute to Abdulƙadir Ɗangambo, page 507-514. Ahmadu Bello University Press.

Ratayen wasu daga cikin hotunan da kayan ɗinkin hannu na zamani

Wasu daga cikin hotunan riguna masu ɗauke da ɗinkin hannu na zamani

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[1] Waɗanda suke cikin wannan rukuni, sukan mayar da hankalinsu ne ga ayyukan manyan riguna maimakon na ƙanana. Wasu daga cikin nau’o’in waɗannan ayyuka sun haɗa da: Ayyukan kwaɗo da linzami da na asake da kuma na ɓarage.

[2] An kira su da masu ɗinkin hannu na ƙananan riguna ne, saboda yanayin suturar da suke wa aiki. Sakamakon riguna ne waɗanda ba manya ba. A wannan rukuni kuma, waɗanda suke cikinsa su ne masu ɗinkin hannu na kufta. Ga tsarin masu ɗinkin hannu na kufta yanayin ayyukansu da kayan aikinsu sun bambanta da waɗanda suke ɗinkin manyan riguna. Wasu daga cikin ayyukan da suke gudanarwa sun haɗa da: Kufta da tsala da alkyabba da zabuni da sauransu.

[3] Waɗanda suke wannan rukuni kuma sun karkata ga ɗinka nau’o’in huluna. Kodayake wasu daga cikin masu ɗinkin hannu na riguna sukan fara ne daga ɗinkin hula.

[4] Waɗanda suke cikin wannan rukuni kuma sun keɓanta ne ga zana hoto da yanayin ɗinkunan hannu da za su dace da ayyukan da ake buƙata. Suna ayyukan zanen nasu ne da biro ko fansir tare da taimakon wasu kwalaye na musamman da aka sarrafa su daidai da nau’o’in abubuwan da suke so a zana.

[5] Domin neman ƙarin bayanin waɗannan nau’o’in riguna a dubi aikin Asiru, A. (2017). Sana’ar Ɗunki da Cigabanta. Ahmadu Bello University Press.

[6] Hira da Malam Salihu Shehu Sakkwato ranar 13/06/2024.

[7] Lihidi a wurin masu sana’ar ɗinkin hannu shi ne, wata ƙaramar fata da suke sanya wa a ɗanyatsan hannunsu idan suna aiki, saboda kauce wa kantar hanu da kuma raunin da allura za ta iya yi musu. Hira da Malam Faruƙ Muhammad Ɗanhili, Sakkwato ranar 12/06/2024.

[8] Hira da Haruna Nuhu ta wayar hannu. Wani matashi ne da yake sana’ar ɗinkin kufta da huluna ranar 18/06/2024

[9] Hira da Malam Hassan Garba Ibrahim wani ma’abucin sanya tufafi masu ɗinkin hannu ranar 18/06/2024.

[10] A shekarun baya-bayan nan wasu ‘yan ƙasar China suka ga yadda Hausawan Kano suke hulɗar hula nau’in zanna bukar, sai suka koma ƙasarsu suka ƙera injinan saƙar irin wannan hula. Suka yiwo ta da yawa suka kawo kasuwa, sai da ta nemi samun tagomashi fiye da wadda Hausawa suke ɗinkawa.

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