Sadarwar Gargajiya a Tsakanin Al’ummar Pabir-Bura

Article Citation: Garba Adamu (2020). Sadarwar Gargajiya a tsakanin Al’ummar Pabir-Bura. DEGEL: The Journal of the Faculty of Arts and Islamic Studies, Vol. 18, No. 1. ISSN 0794-9316

SADARWAR GARGAJIYA A TSAKANIN AL’UMMAR PABIR-BURA

Na

Garba Adamu

Tsakure

Akwai hanyoyin sadarwa da yawa, daga ciki akwai na gargajiya da na zamani. Akwai hanyoyin sadarwa waƊanda saboda tasirin zamananci suna ɓacewa ga rukunan mutane kamar ‘yan ƙasa da shekarunsu basu kai hamsin (50) ba a rayuwa da ‘yan asalin harshen (Pabir-Bura) mazauna biranai, sai kuma baƙi mazauna cikin al’ummar Pabir-Bura. Wannan nazarin an yi shi akan Ɗaya daga cikin hanyoyin sadarwa na gargajiya na Baburawa wato yadda ake amfani da kayayyakin al’ada wajen sanar da mutane ilmi na musamman ta hanyar bayyana sakonni da kayayyaki da za a iya gani da ido ko taɓawa wato ‘visualization strategy in communication’. A wannan nazari, anyi amfani da ciyayi, da tsirrai, da itatuwa da ma abubuwan da bil-Adama yazo duniya ya tarar kamar su duwatsu waƊanda ilimin al’ada ya harhaƊa su suka kuma ba da sadarwa a gargajiyance. Ta hanyar sadarwa ta kayayyakin al’ada da ake iya gani da ido ko taɓawa, ana iya isar da saƙonni irin na a fili (misali neman abokantaka) da na kunya(misali jima’i), da ilmin ɓoye(misali maita), da na mugunta(misali satar kayayyaki) da dai sauransu. A cikin rubutun kalmomin da ba Hausa ba na Baburanci ne.

Gabatarwa

Akwai wasu kayayyakin gargajiya da al’ummar Pabir-Bura wadda aka fi saninsu da ‘Baburawa’ suke amfani da su waƊanda ba sai an yi amfani da fatar baka ba wajen sadarwa tsakaninsu watau da zarar an gan su an san saƙon da suke isarwa.

Pabir-Bura a tsarin ilmi wadda sauran jama’a suka fi saninsu da ‘Baburawa’, wata al’umma ce da ke zaune a kudancin jihar Borno, da Arewacin jihar Adamawa sai kuma kudancin jihar Yobe, haka ma akwai wasu a gabashin jihar Gombe. A fannin ilmin harsuna kuma, harshesu na ƙarƙashin harshen Chadic wanda Ɗaya ne daga cikin manyan harsunan Afrika da ake kira Afrosiatic (dubi Greenberg 1963:1). Sauran harsunan Afrika sun haƊa da: Nilo-Saharan, da Khoisan da Niger-Kordofanian. ‘yan uwan harshen Chadic sun haƊa da Ancient Egyptian, da Semitic, sai kuma Cushitic.

Kamar kowace al’umma a arewacin Nijeriya, sana’ar mafi akasarin ‘Baburawa’ a zamanin da suka shuƊe ita ce ‘Noma’ sai kuma ‘Kira’ mai biye musu kuma ita ce sana’ar ‘Jima’ da dai sauransu.

Zarruk, Rabiu M. et al (2011) na cewa miƙa saƙo irin na hattara ko gargaƊi ko umarni ko dai wata sanarwa ta musamman da kuma aikata wani abu sakamakon wannan saƙon, irin wannan hulƊa da ke faruwa tsakanin al’umma ita ake nufi da sadarwa.

Akwai hanyoyin sadarwa da dama a zamantakewar mutane, daga ciki akwai wanda ake amfani da kayayyaki (halitta) wajen aiwatar da sadarwa, akwai nuna alamu daga sassan jiki, akwai na aikace (hayaki, daka, kukan dabbobi, tsuntsaye, ajiye abu, buga abu da dai sauransu). WaƊanda dukansu suna rukunin sadarwa ta gargajiya. Sai kuma sadarwa ta zamani watau waƊanda aka same su bayan cuƊanyar al’ummun Arewacin Nijeriya ko kuma in ce Afrika da wayewa irin ta Turawa. WaƊannan sun haƊa da sadarwa ta hukuma, da wasika (rubutun Ajami da Boko bayan ilmi ya samu), da Tangarahu, da handset ta magana kawai, da handset ta rubutu(Whatsapp, YouTube, Instagram, Facebook da dai sauransu).

Kaya ko kayayyakin ala’ada na nufin kayayyakin halitta (natural) waƊanda ba a lokacin guda ake sanin ma’anarsu ko aikinsu ba; watau ba cikin lokaci Ɗaya ba ko kuma a ce ba za a zaunar da wani a keɓeɓɓen wuri domin a koyar dashi ba. waƊannan kayayyaki ne wanda mutanen Pabir-Bura wanda ya kai minzalin mutane, da zarar ya gansu sun kawo sadarwa tsakaninsu ko kuma sun sanar da su wani saƙo.

WaƊannan kayayyakin, suna iya sanar da duk saƙonni da aka yi dominsu. A nan ana nufi ire-iren saƙonni irin na a fili (misali Abota), da na kunya (jima’i), da na ɓoye (maita), da na sata (sata a gona) da dai sauransu.

Wannan nazarin ya Ɗauki tafarkin ‘Visualization strategy’ kamar yadda Oligili (2001) ya fayyace wato sadarwa ta abubuwan da ake iya gani da ido. A zamantakewar Baburawa, akwai kayayyakin al’ada da ake ajiyewa domin aiwatar da sadarwa tsakaninsu. WaƊannan abubuwan ana iya ganinsu da ido a kuma taɓa su. Sadarwa ta hanyar abubuwa da ake gani da taɓawa wato (objects and co) a zamantakewa Baburawa, an gada ne daga kakanni kuma babu wanda zai koyar da wani wannan irin sadarwar sai kowa ya gane da kansa kuma cikin lokacin mai tsawo.

WaƊannan kayayyakin al’ada na Baburawa sukan fayyace saƙo ƙarara kuma sukan ƙara jan hankali. Bayan haka, sukan tunatar da yara sosai, su kuma sanar da kowa da kowa mai iya magana da harshen.

Kayayyakin Al’ada

1. Baburawa mutane ne masu kunya amadadin haka matansu sukan ajiye Gawayi’ (Vina/Ngulashim) wanda Hausawa suke masa kirari da cewa ‘Gawayin kirya ba ka yin toka’ a kan marufin akushi domin mazajensu su gane cewa su na fa cikin jinin Al’ada

2. Idan an Ɗaure wasu tsirrai watau ‘Hasla da shafa’ hanya ce ta sanar da mutane za a yi kədla (farauta ta gargajiya), ‘Hasla’ ciyawa ce da ake yin kibiya da shi da rani. Shi kuma ‘Shafa’ wani irin tsiro ne da ya fi yalwata da rani.

3. Sa dutse a kan waninsa a tsakiyar hanya na nuni da cewa wanda ya Ɗora dutsen ‘ya wuce’ domin wanda suka shirya tafiyar ya sani ko kuma dasa kara a hanya ko aza Ɗanyan ciyawa/ganye a hanya a yanayin damina na nuni da cewa wanda suka maganar tafiya ya fa wuce.

4. Ɗora dutse a kan tarin abubuwa a gona ko a daji na nufin an hana Ɗaukewa ko Ɗibewa. WaƊannan suna iya kasance amfanin gona ko kuma tarin itace ko kara.

5. Aza kaho (timbəl) wato kaho na kananan dabbobi da na shanu ko wani tsiro ‘Gadinza’ a gona ko a kan wani abu mai muhimmanci ga mai shi na nufin ‘in ka taɓa waƊannan abubuwa, ruwanka ne’.

6. Ajiye wani tsiro (Məva) a kofar mata masu ƙananan yara, nuni ne ga hana mutanen ɓoye cutar da yara a fagen cutar-rana ‘Sur Kyerə’

7. Ajiye Kunkuru ‘cima’ a cikin randar-ruwa yana nunin da hana maye mai gani har hanji yin wasa da ruwan randar bayan dawowa daga aikin maita da daddare.

8. Idan aka Ɗauki kwayar tsintsiya wadda aka cusa a jikakken toka aka nuna wa maye lokacin da yake aikin maita, to maye zai Ɗauka an gane shi a madadin haka au ya tunkare ka da faƊa ko kuma ya guje wa gidanka.

9. Miƙa wa wani muruci (livar) mai kwaliyar barira da yarinya ke bayarwa yana nuni da cewa mai bayarwa tana son mai karɓa.

10. Ɗaga wani tsiro ‘shafa’ tsakanin mutane biyu mafaƊata a yayin farauta yana nufin a kunce Ɗamara kuma dole su bi dokar.

11. Aza masaba watau ‘muful’ da auwartaki (məksa) a kofar wace ba ta daƊe da haihuwa ba na nufin a gujewa wannan wurin watau ba mazauni ba ne ga masu cutar da mutane ta aikin mutanen ɓoye wanda masu iya Magana sukan ce ‘maye maci kuruwa’

12. Idan aka yi mutuwa, to, da zarar mutum ya je wurin ya tarar an kife mashi da bakin mashin alamu ne na cewa mamacin yana da sarauta.

13. Idan riɓanyar kayayyakin gona sun yi kyau matuƙa a kan sa wani tsiro (Məva) domin gudun bakin mutane wanda addinin musulunci ma ya ce a nemi tsari da shi

14. A kan yi rantsuwa ta hanyar aza wani tsiro ‘Shafa’ idan wani lamari yayi muni ko rigima ta kaure tsakanin mutane.

15. Mallakar doki (vi taku) wata alama ce ta sarauta, da wadata ko koshi, da kwanciyar hankali

16. Ɗaura rawani wadda Hausawa ke cewa rabo rawani ne kowa nashi na zuwa, alama ce ga cewa mai Ɗaurawan Malami ne na addini ko mai sarauta, amma ba na shekaru ba. Haka ma sa alkyabba na masu sarauta ne da malamai.

17. KaƊa wani irin ganga mai suna ‘Dlumbwar’ na nuni da an yi naƊin sarkin yanka- sarauta kin fi karfin raini inji masu iya magana.

18. Kwaɓe riga (sutura) a gaban abokan faƊa yana nuni ga cewa ko a kashe shi ko kuma abokin faƊar ya gudu. Wato ba zai daina wannan faƊar ba sai abin da hali ya yi; wato idan zuciya ta baci an koma dage sarkin faƊa babu halin mai hakuri yakan dafa dutse har ya sha romonsa

19. Sa hannu da wani ko kuma tafawa da wani alama ce ta nuna cewa kuna farin ciki da juna.

20. Haƙar kabari ko kushewa a gefen hanya- manuni ne ga cewa wannan kabarin mace ce kuma ba ta taɓa ɓari ba balle haihuwa ba wato juya kenan. Kuma dole ne mai wucewa ya jefa dutse- a kan kabarin wato da zarar an ga tarin duwatsu a gefen hanya kabari juya kenan.

21. Ganin kushewa ko kabari a tsakiyar daji na nuni da cewa mai kabarin ko mamacin ya mutu ne a sakamakon ciwo mai yaduwa misali ‘Tuzhakəma’

22. Tarin itatuwa wuri guda a inda babu itatuwa a gefen wurin ‘shangam’ a Baburanci na nufin wurin tsarkakken wuri ne wato wurin bauta.

23. Zubar da Dauri ‘Shuktakar kuzuku’ a mararraɓar hanya na cikin gari na nufin yi saƊaka ga mutanen ɓoye

24. Rufe kofar gida da wani tsiro mai suna ‘Kətsa’ na sanar da jama’a cewa duk mutanen gidan sun mace/mutu wato rigar kowa.

25. A zaro kibiya daga kwari a miƙa wa wani alama ce ta nuna ina sonka da abokantaka wato maza kawai.

26. Shan nono wani tsiro mai suna-‘Hira’ da Baburanci na nufin hanya ce ta tantance tsakanin maye da waƊanda ba mayu ba.

Kammalawa

Pabir-Bura a ilmin kimiyyar harshe ko kuma Baburawa kamar yadda wasu al’ummu suka san su mutanen kudancin jihar Barno ne. Baburawa suna da kayayyakin al’ada waƊanda suke amfani da su wajen isar da saƙonni. WaƊannan saƙonnin da suke fitowa da waƊannan kayayyakin al’adar ba a tarar jama’a ayi lacca domin saninsu amma da zarar mutum ya tsinci kansa tsakaninsu zai san waƊannan ilmi kuma mutum ba zai san lokaci da zai fahimci wadannan ilmi ba. Binciken ya gano cewa akwai saƙonni na hani da na umurni da ake iya isarwa da sadarwa ta irin waƊannan kayayyakin al’ada.

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