Tsakure
An daƙe
ana amfani da wasannin kwaikwayo wajen isar da saƙwanni ga al’ummar Hausawa. Saƙwannin sun shafi ilimantarwa da faƙakarwa da nishaƙantarwa. Kuma suna yin tasiri a cikin
rayuwar al’umma. Wasannin da ake shiryawa ba su tsaya kan jigogin da aka gina
su sun daidaita ba. Hakan na faruwa ne sakamakon kwaikwayon al’adun wasu
al’umomi da suka haƙa da
Turawa, da Indiyawa da sauransu. Hakan ta kai ga wasu manazarta na kallon cewa,
batun maganar finafinan Hausa suna wakiltar al’adun Hausawa sai dai a kitse da ƙwarƙwa
kawai. Lokuta da dama ma ana ganin cewa, idan aka cire harshen da ake amfani da
shi cikin finafinan (Hausa), to ba su da wata sauran alaƙa da al’adun Hausawa. Wannan ya sa abin
ya zama bambaraƙwai
nono da gishiri. Wannan takarda ta tarkato wasu daga cikin ƙabi’u kamar yadda suke fitowa a cikin waƙannan finafinai na Hausa. Ƙabi’un sun haƙa da sutura da magana har ma da halayya.
Hakan ya haifar da samuwar wasu miyagun ƙabi’u
tattare da rayuwar al’ummar Hausawa ta yau da kullum.
Muhimman kalmomi: Finafinai,
Ƙabi’u, Hausa
Gabatarwa
Finafinan Hausa sun sami gindin zama
na sosai a tsakanin al’ummar Hausawa. Tuni harkar shirya finafinai ta zama wani
ɓangare
na rayuwar al’umma (Fage, 2004, Gidan Dabino, 2001). Harkar finafinai ya
kasance kasuwanci wanda jama’a da dama suka dogara a kansa domin samun abin
sawa a baka. Sannan mutane da dama sun yi arziki ta dalilinsa. Wani abin
burgewa dangane da harkar fim shi ne, rukunin masu sana’o’i da dama ne suke cin
gajiyarsa. Sun haƙa da
mawaƙa da taurari (‘yan wasa) da masu ƙaukar hoto na kati da na bidiyo da masu
kwalliya da masu shagunan sai da kaset da masu shagunan tura waƙoƙi da
finafinai zuwa ga wayoyi da ma wasu rukunonin masu sana’o’i daban-daban. A taƙaice harkar fim na da tasiri a kan
tattalin arziki matuƙa
(Gidan Dabino, 2001; Aminu, 2004; Larkin, 2004; Chamo, 2004).
A ƙaya ɓangaren
kuma, finafinan Hausa suna zaman figi-naka-na-figi-nawa ne tsakaninsu da
al’adun Hausawa. Dalili kuwa shi ne, al’adun Hausawan na taka rawar gani cikin
tsarin finafinan. Yayin da a ƙaya ɓangaren
kuma, su finafinan ne ke jan akalar al’adun Hausawa zuwa wata ƙurya ta daban. Za a iya ganin hakan idan
aka yi la’akari da yadda finafinan suke yin tasiri a kan rayuwar al’umma. Sukan
samar da sara da sababbin ƙabi’u
da dama (Bunza, 2002; Iyan-tama, 2004; Ibrahim, 2004)
Wannan aiki ya bi sawun tarihin
samuwar wasan kwaikwayo a taƙaice.
Sannan ya waiwayi shigowar wasan kwaikwayo na zamani zuwa ƙasar Hausa da kuma fara shirya finafinan
Hausa. Manazarta da dama sun gudanar da bincike game da lokacin da aka fara
samun finafinan Hausa. Sai dai sakamakon binciken manazartan yakan ƙan bambanta saboda raunin tarihi.
Manazarta da suka yi tsokaci kan tarihin samuwar finafinan Hausa a cikin
ayyukansu daban-daban sun haƙa
da; Yimi, (1981); gidan Dabino, (2001); Ali, (2004) da sauransu. Baya ga haka,
aikin ya kawo waƙansu
ƙabi’u da suka samu a dalilin finafinan
Haua. Muradin aikin ya ta’allaƙa ne
a kan nuna waƙannan ƙabi’u ba tare da mayar da hankali kan
yanke hukunci game da kyawu ko rashin kyawunsu ba.
Bayan waƙannan, aikin ya waiwayi tasirin finafinan
Hasau (kamar sauran ɓangarorin adabin Bahausahe
na zamani – zube da rubutacciyar waƙa),
a kan rayuwar Bahaushe. Sakamakon yana nuni da cewa, adabin na mazaunin akala
da ke sarrafa al’ummar Hausawa. Daga ƙarshe
kuma aikin ya kawo wasu shawarwari game da hanyoyi ko matakan da za su iya
sanya finafinan Hausa su kasance masu taka-rawar-gani wajen ci gaban al’umma
baki ƙaya.
Ma’anar Muhimman Kalmomi na Cikin Take
Fim: Fim wata hikima ce ta
hoto mai motsi da ke ƙauke
da hotunan mutane, wato hotunan mata ko maza, yara ko manya ko kuma ma wanin
mutane, wanda aka ƙauka
ko kuma hanyar yin amfani da na’urar ƙaukar
ta musamman, tare da bai wa mutane (kowannensu) damar tafiyar da wasu ayyuka ta
fuskar kwaikwayo ko waninsa, a wani ƙan
lokaci da aka keɓe wanda shi wasan kwaikwayo
yake ƙauke da wani saƙo na musamman kan nishaƙi da gargaƙi da
wa’azi da soyayya da tarihi ko wanin haka, zuwa ga al’ummar duniya (Kiyawa,
2013).
Ƙabi’a: Ƙabi’a na nufin halin mutum ko al’adarsa
(Ƙaraye, da Yalwa, 2006). A wannar
takarda, ƙabi’a ta ƙauki ma’anar duk wani hali na al’umma,
tun daga magana, tafiya, sutura, cin abinci da ma sauran abubuwan da suka shafi
rayuwa ta yau-da-kullum.
Taƙaitaccen
Tarihin Wasan Kwaikwayo
Ƙanjuma (2004) ya ce, wasan kwaikwayo na
farko a doron ƙasa ya samu ne tun
zamanin Annabi Adam. Bayan da ‘ya’yansa biyu suka yi faƙa a kan mata, sai ƙaya ya kashe ƙaya. Wanda ya yi kisan ya shiga cikin
damuwar yadda zai yi da gawar. A nan Allah ya turo da mala’iku a cikin siffar
hankaki. Hankakin suka yi faƙa
har ƙaya ya kashe ƙaya. A nan hankakan da ya yi kisan ya
tona rami ya busne ƙan
uwansa da ya kashe. Wanda daga nan ne ‘yan Adam suka kwaikwayi wannan ƙaramin wasan kwaikwayo ta hanyar busne
‘yan uwansu a duk lokacin da suka rasu.
Samuwar Fim a Ƙasar Hausa
Tarihin
fara finafinan Hausa (harkar da ta fi kafuwa a Kano) yana da dangantaka ta
kai-tsaye da tarihin fara finafinai a Nijeriya baki ƙaya (Ali, 2004). Fim kuwa a Nijeriya ya
samu tun kafin samuwar Nijeriya a matsayin ƙasa ƙaya. An fara fim na farko a Nijeriya ƙarƙashin
kulawar Herbert Macauly a shekarar 1903 (Alfred, 1979; Ali, 2004). A ƙaya ɓangaren
kuma, ba a haƙa Kudu da Arewa (a
matsarin ƙasa ƙaya – Nijeriya) ba sai a shekarar 1914.
Yayin da kuma aka ba wa Nijeriya ‘yancin kai a shekarar 1960 (Isichei, 1997; Douglas, 2004). Tsakanin shekarar 1903
zuwa 1970 an samu yunƙurin
shirya finafinai da dama. Ali, (2004) ya kira su da rukunin finafinan farko na
‘yancin kai. Masu hannu a cikin waƙannan
finafinai sun haƙa da
Nuhu Ramalam da Adamu Halilu. Bayan nan kuma, kamfanoni sun ƙauki nauyin shirya wasu finafinai. Daga
cikin waƙannan finafinan akwai ‘Shehu Umar’ da
‘Amadi’ da ‘Salla Durba’ (Ali, 2004).
Finafinan Hausa kuwa kamar yadda ake
kallon su yanzu, an fara su ne tsakanin shekarar 1980 zuwa 1984 a Kano (Gidan
Dabino, 2001). Fage, (2011) ya ce, finafinan Hausa waƙanda aka fi sani da finafinan Kanawa sun
fara samun karɓuwa ne wajen 1990. A wannan lokaci an
sami ƙungiyoyin fim guda uku da suka haƙa da (i) Gwauron Dutse, da (ii) Karate,
da kuma (iii) Gyaranya, waƙanda
kuma duka sun wanzu ne a Kano. Finafinan farko da aka fara gudanarwa ƙarƙashin
waƙannan ƙungiyoyi
su ne: ‘Hukuma Maganin ‘Yan Banza’ da ‘Yan Ƙaukar
Amarya’ da kuma ‘Baƙar
Indiya’. Waƙanda suka ƙauki nauyin waƙannan finafinai su ne masu ƙaukar nauyi na farko (first producers);
Alhaji Hamisu da Muhammad Gurgu da kuma Sani Lamma (Gidan Dabino, 2001; Ali,
2004).
Zagari Game da Finafinan Hausa
Idan aka yi la’akari da muhawarar
masana da manazarta a kan alfanu da koma baya da finafinai suke samar wa, za a
iya cewa, finafinan Hausa sun kasance hanjin jimina, akwai na ci a kwai na
zubarwa. Haƙiƙa finafinan suna taimakawa ta ɓangarori
da dama. Ali, (2004) ya ce, a tsawon ƙarnuka
biyu da suke wuce, samuwar finafinan Hausa shi ne hanyar haɓaka
tattalin arziki mafi girma da ya samu ga al’ummar Hausawa. Sai dai duk da haka,
manazarta irin su; Iyan-tama, (2004) da Alkanawy, (2000) suna ganin samuwar
finafinan Haua yana da illa ga al’ummar Hausawa. Wannan aiki ya kalli ɓangarorin
biyu kamar haka:
Amfanin Finafinan Hausa
Samuwar
finafinan Hausa ya zo da ci gaba ga al’ummar Hausawa ta fannoni da dama waƙanda suka haƙa da:
i.
Samun
Aikin Yi: Rukunin masu sana’o’i da dama suna cin gajiyar sana’ar
shirya finafinai. Waƙannan
rukunnai na masu sana’o’i sun haƙa da
masana harkar fim, da marubuta da masu ƙaukar
hoto da masu shagon sayar da kaset da ma wasu masu sana’o’i daban-daban. Lallai
ta nan za a iya cewa wannan ci gaba ne ga al’ummar Hausawa (Dumfawa, 2002;
Malumfashi, 2002; Ali, 2004).
ii. Bunƙasa
Al’adu da Adabi: Fim hanya ce da take taimakawa wajen bunƙasa al’adu da adabin Hausa. Wani abin
mai da hankali a nan shi ne, fim na taka rawar gani wurin tallata al’adu zuwa
ga baren al’ummu. Finafinan Haua da dama sukan shiga hannun wasu al’ummu waƙanda ba Hasauwa ba da suke zaune a nan
gida Nijeriya, har ma da na ƙasashen
waje (Nwuneli in Ali, 2004).
iii. Faƙakarwa: Haƙiƙa
fim hanya ce ta faƙakar
da al’umma game da lamura da dama. Akwai finafinan Hausa da jigoginsu ke faƙakarwa kan abubuwa kamar illar zafin
kishi, ko ƙarshen mai munafurci, ko illar zato da zargi, ko
cututtuka da ma wasu da dama makamantan waƙannan
(Chamo, 2004; Yakub, (2004).
iv. Sada Zumunta: Fim ƙin Hausa na taimakawa wajen ƙulla zumunci musamman tsakanin taurarin
fim. Baya ga haka akwai finafinai da suke jan hankali zuwa ga amfani da dacewa
da buƙatar sada zumunta (Chamo, 2004).
v. Koyar da Tarbiyya:
Akwai finafinan Hausa da dama da suke ƙauke
da jigon tarbiyya. Irin waƙannan
finafinai suna faƙakarwa
zuwa ga biyayya ga iyaye (kamar fim ƙin Linzami da Wuta), ko bin miji
(kamar fim ƙin Aljannar Mace) da sauransu (Chamo; 2004;
Yakub, 2004).
vi. Nishaƙantarwa: Haƙiƙa
ana nishanƙantuwa daga kallon finafinan
Hausa. Akai finafinan Hausa da dama da aka gina jigonsu kan nishaƙi. Babban tauraro a ɓangaren
finafinan Hausa na nishaƙi
shi ne marigayi Rabilu Musa wanda aka fi sani da Ƙan
Ibro (Chamo, 2004; Yakub, 2004).
Illolin Finafinan Hausa
Masu iya magana suna cewa: “Kowane
allazi da nasa amanu!” Haka abin yake ga finafinan Haua. Manazarta da malaman
addini sun daƙe suna nuni ga illoli
da suke tattare ga finafinan Hausa. Abubuwan da ake ƙorafin kansu sun haƙa da:
i.
Ɓatar
da Al’ada: Za a iya kwatanta finafinan Hausa da maganar
Bahaushe da ke cewa: “Ana yabonka salla ka kasa alwala.” Duk da ikirarin da ake
yi na cewa finafinan Hausa suna haɓaka
al’ada, wasu na ganin ko kusa ba haka abin yake ba. Sun tafi kan cewa, a
maimakon finafinan su taimaka wajen haɓaka
al’adun Hausawa, sai ma suna ƙara
daƙushe su ne kawai. Finafinan Hausa na daƙushe al’adun Hausawa ta hanyoyin da suka
haƙa da:
(a)
Harshe:
Wato
yawan amfani da Ingausa tare da fifita harshen Ingilishi a kan na Hausa.
(b) Sutura: Fifita
suturun wasu al’ummu kamar Turawa da Indiyawa sama da na Hausa.
(c)
Muhalli:
Watsi
da muhallin Bahaushe tare da fifita na wasu al’ummu sama da na Hausawan (Chamo,
2004; Al-kanawy, 2004).
ii. Shgaltarwa: Akwai
manazarta da suke kallon finafinan Hausa a matsayin hanya na shagaltar da
al’umma daga wasu ayyuka da sha’anoni da suka fi dacewa. Wannan ya fi zama abin
magana musamman idan aka kalle shi daga ɓangaren
addini wanda bai zo da wasa ko shagala ba (Al-kanawy, 2004; Iyan-tama, 2004).
iii. Fanƙarewa:
Akwai
manazarta da suke kallon finafinan Hausa a matsayin masu ruƙi zuwa ga fanƙarewa. Wannan na faruwa ne musamman idan
aka duba irin shigar taurarin finafinan waƙanda
suka ci karo da addini da kuma al’ada. Sannan tsaurin ido ga na gaba da sauran
halayen banza da ake nunawa a cikin finafinan (Al-kanawy, 2004; Iyan-tama,
2004)
iv. Cuƙanya
Tsakanin Maza da mata: Ƙaya
daga cikin manyan abubuwan da suka fi jan hankali, waƙanda kuma suke jawo sukar finafinan
Hausa shi ne cuƙanya
tsakanin maza da mata. Wannan ya kasance musamman idan aka kalli lamarin ta
fuskar addini (Iyan-tama, 2004).
v. Waƙa: Waƙa ta kasance a cikin finafinan Hausa
tamkar gishiri a cikin miya. Manazarta na kallon hakan ƙalubale ne musamman idan aka yi la’akari
da matsayin waƙa a Musulunci.
Manazarta
da dama bayan waƙannan
sun tafi kan cewa finafinan Hausa suna taka rawar gani matuƙa wajen gurɓata
al’adun Hausawa. Manazartan sun haƙa
da: Ƙangambo, (2013) wanda ya ce, a wani fim ƙin idan da za a cire harshen da aka yi
Magana a cikinsa (Hausa) to babu yadda za a iya danganta shi da Hausawa. Guibi
da Bakori (2013) sun tafi kan cewa, telebishin na ƙaya daga cikin hanyoyi mafi sauƙi da suke ɓata
tarbiyyar Hausawa. Kiyawa, (2013) ya kawo wasu hanyoyi waƙanda yake ganin ta nan ne finafina-finan
Hausa suke ruguza al’adun Hausawa. Waƙannan
hanyoyi su ne:
i.
Sun ci karo da koyarwar addinin Musulunci
ii.
Rashin kyakkyawar wakilci ga al’adun Hausawa
iii.
Lalata tarbiyyar yara da matasa
iv.
Cusa baƙin
al’adu marasa nasaba da Addini da al’ada
v.
Nakasa ruhin auratayya
vi.
Samar da ɓarna
vii. Dogon
buri (Kiyawa, 2013).
Baya ga duka waƙannan, akwai wasu tarin manazarta da
suke da wannan ra’ayi. Sun haƙa
da: Mwani da Ƙanƙara, (2013) da Mai’aduwa, (2013) da
Sulaiman (2013) da Ƙan
Maigoro, (2013) da Gwammaja, (2013) da Abdullahi da Maidabino, (2013) da Inuwa,
(2013).
Wasu Ƙabi’u
da Suka Samu Dalilin Finafinan Hausa
Akwai
ƙabi’u da dama da wasu al’ummar Hausawa
suka ƙauka daga finafinan Hausa. Za a iya
kallon waƙannan ƙabi’u ta fiskoki uku kamar haka:
1.
Sutura:
An
samu sababban salailan ƙinki
na maza da mata a dalilin finafinan Hausa. A hirar da wannan bincike ya yi da
Ubaida Usman (2016), (wata mai kallo da sharhi kan finafinai a Sakkwato), ta
nuna cewa, waƙannan ƙinkuna na maza da mata sun haƙa da:
i.
Wasila:
A
cikin fim mai suna Wasila, ‘yar wasar
fim ƙin (Wasila) ta saka wata riga. Rigar
tana da faƙi sannan tana da
yanka-yanka guna huƙu ta
ƙasanta. Daga wannan lokaci matan Hausawa
da dama suka fara ƙinka
irin waƙannan riguna. Ana yi wa rigar laƙabi da Wasila.
ii.
A’isha/Bubu
Kombineshin: Wannan wani ƙinke
ne da aka samo daga fim mai suna A’isha.
A cikin fim ƙin ne ‘yan wasa mata
guda biyu suka yi amfani da irin wannar riga. Matan su ne Samira Ahmad da
Hadiza Kabara. Riga ce mai tsawo sannan ta sama wani yadi ne da ake kira
shuban/shugon. Ta ƙasa
kuma sai a sanya shadda.
iii.
Jamila
da Jamilu: Wannar ma riga ce ta mata. Rigar tana da tsawo. Baya ga
hakan, hannunta ƙaya
dogo ne ƙaya kuma gajere. An samo wannan ƙinki ne daga fim mai suna Jamila da Jamilu. Tauraruwar fim ƙin ita ce Jamila Nagudu.
iv.
Cinko:
Cinko
wata irin riga ce ta maza wadda ake yi mata aiki na musamman. Adam A. Zango ne
ya saka irin wannar riga a Fim mai suna Abban
Sadiƙ. Daga wannan lokaci samari
da dama suka riƙa
dinka irin waƙannan riguna.
v.
Tsamiya: A
fim mai suna Salma, A’isha Aliyu
Tsamiya ta yi wata shiga. Ta sanya hijabi sannan ta jawo shi ta rufe haɓarta.
Baya ga haka ta sanya tabarau ma ‘yar igiya a jikinsa. Igiyar tabarau ƙin ya kasance a saman hijabin zagaye da
wuyanta. Daga wannan lokaci mata da dama suna irin wannan shiga. Wasu suna
kiran shigar da suna Tsamiya.
vi.
Fati
Muhammad: Wannan wani salon ƙaurin
ƙankwali/kallabi ne wanda yake zagaye kai
(kan goshi da ƙeya), a bar tsakiyar
kai kuma babu komai. An samo wannan salo ne daga fim ƙin Mujadala.
A cikin fin ƙin ne Fati Muhammad
da kuma Maijidda Abdulƙadir
suka yi irin wannan ƙaurin
ƙankwali.
vii. Babban Yaro:
Wannan wata shiga ce, ta maza, inda ake sanya ƙamammiyar
ƙaramae riga da kuma wando ƙamamme shi ma. An samo wannan shiga ne
daga fim ƙin Babban Yaro. A cikin wannan fim ƙin ne Adam A. Zango ya yi irin wannan
shiga. Daga wannan lokaci wasu matasa suke kwaikwayon shigar.
viii.
Ali
Nuhu: Wannar wata shiga ne ta maza. Bayan mutum ya sanya kaya
(kowane iri) sai ya kawo kyalle ko rawani ya rataya shi a kafaƙa. Wannan shiga an same shi ne daga Ali
Nuhu. Ali Nuhu ya yi irin wannan shiga a finafinai kamar su: Jarumin Maza da Sai Watarana.
2.
Sara:
Akwai
sara waƙanda suka samu a dalilin finafinan
Hausa. Waƙannan sara sun haƙa da:
i.
Sai
Bayan Kwana Biyu: Wannan wata sara ce da aka samu daga wani fim
mai suna; Na Mamajo. An nuna mahaukaci
a cikin fim ƙin wana duk maganar
da aka masa sai ya ce: “Ooo sai bayan Kwana biyu.” Mutane da dama sun ƙauki wannan sara. Duk lokacin da wani ya
tambayi a ba shi wani abu, sannan wanda aka tambaya ba shi da niyyar bayarwa,
sai ya ce: “Ooo sai bayan kwana biyu!” Misali:
Musa:
“Aminu don Allah ba ni aron ƙari
biyar.”
Aminu:
“Ooo, sai bayan kwana biyu!”
ii.
Ƙara’i:
Wannar
sara an samo ta ne daga fim ƙin
nan mai suna Ƙara’i.
a
fim ƙin an nuna yadda mutane suke duniyanci
da sunan za su tuba daga baya. Daga nan ne al’umma suka samu. A duk lokacin da
aka kwaɓi
wani game da aikata wani abin da bai dace ba, sai ya ce: “Ƙyale ni na yi ƙara’i kafin lokacina ya wuce.” Sannan
duk wanda aka ga yana aikata aikin banza, ana kwatanta aikin da ƙara’i.
iii.
Wuta
Sallau!: Wannan wata sara ce da aka samo daga fim ƙin Rabilu Musa Ibro mai suna Wuta Sallau. A cikin fim ƙin an nuna motar Ibro (Sallau) ta kama
da wuta. Ana ta sanar da shi: “Wuta Sallau.” Amma ya ƙauka yaba shi ake yi. Sai da abin ya yi ƙamari sannan ya ankara, alhali ya riga
ya makara. Daga nan duk lokacin da aka ga wani ya wahala ko yana wahala, sai a
ce da shi: “Wuta Sallau!” Akwai ma waƙanda
suka riƙa rubutawa a ababan hawansu.
iv.
Basaja:
Wannar
sara an samo ta ne daga wani fim da ake kira Basaja. A ciki Adam A. Zango ya fito a matsayin wanda ya ƙware a basaje sosai. Daga nan ne al’umma
ta samu. Duk lokacin da wani ya yi basaje ko ya yi yaudara ko ya nuna wayo game
da wani abu, sai a ce ai ya yi basaja.
v.
Gwaska:
An
samo wannan sara ne daga wani fim mai suna; Gwaska.
A wannan fim ƙin Adam A. Zango ya
fito a matsarin ɓarawo mai tsananin fasa,
wanda kuma yake taimakon talakawa da hana aikin ɓarna.
A duk lokacin da ya yi sata, yakan bar alamar shi ne, ta hanyar rubuta sunansa
(Gwaska). Da wannan ne wasu mutane (musamman yara a makaranta), suke ƙauke littafi ko wani abu da ya daga
wurin abokansu. Sannan su rubuta Gwaska
a takarda su ajiye musu a wurin da suka ƙauke
abin.
vi.
Su
gayyar soƙi
mun gode: Wannan sara an samo ta ne a fim ƙin Ibiro mai suna Mai Ciki. Sai ta kasance a duk lokacin da wani ya shiga maganar da
ba ta shafe shi ba, to masu maganar sai su ce da shi: “Su gayyar soƙi mun gode.”
vii. Ƙan baba: Wannan
ma an samo shi ne daga fim ƙin
Ibiro mai suna Mai Ciki. A cikin fim ƙin an nuna yadda Ibiro yake matuƙar son haihuwa. Saboda haka ne ma
lokacin da matarsa ke da ciki ake ce wa ƙan
cikin ƙan baba, tun
ma ba a haife shi ba. Daga nan mutane suka samu, ake kiran ƙan da ke ciki ƙan baba.
3.
Halayya:
Akwai wasu halayya da aka samu wasu Hausawa sun aikata kos una aikatawa, wanda
kuwa asalin irin waƙannan
halayya daga finafinan Hausa suke. Sumayya Yahaya (wata ‘yar asalin Zamfara da
ke zaune a Sakkwato, mai kallo da kuma sharhin finafinai) ta ba da misalin
halayya da Hausawa suka ƙauka
daga finafinan Hausa:
i.
Akwai rikici da aka yi a wani fim mai suna Ƙakin Amarya. A
wannan fim ƙin Halima Atete
(uwargida) ta farfasa kayan jeren ƙakin
amaryarta (A’isha Tsamiya), ranar daren farko na aurenta. Wannan binciken ya
gano cewa, an yi wannan abu sak a Zamfara. Sannan a Sakkwato ma, unguwar Mabera
an yi hakan a shekarar 2016.
ii.
Mai
zabo: Wannan wani aski ne da aka yi yayinsa. Akan aske gefe da
gefen kayi sai a bar gashi a tsakiyar kai. An samo wannan salon daga wani fim
da ake kira NASS. A cikinsa ne Adam
A. Zango ya yi irin wannan aski.
iii.
A’isha
tsamiya: Wannan wata sarƙa ce
da aka yi yayinta. A’isha Aliyu Tsamiya ce ta yi amfani da sarƙar a fim ƙin
nan mai suna So. Daga nan mata suka
duƙufa wajen yayinta.
iv.
Jamila
sitayil: Wannan wani salon kitso ne wanda Jamila Nagudu ta yi a
fim mai suna Jamila da Jamilu. Ana
raba gashin kai biyu sannan a ƙauki
yawon kowane kaso zuwa baya.
Kammalwa
Ga bisa dukkan alamu akwai ƙan bambance-bambance ga yadda manazarta
ke kawo tarihin samuwar finafinan Hausa. Wannan aikin ya waiwayi tarihin
samuwar finafinan Hausa a taƙaice.
Haƙiƙa finafinan
Hausa suna da tasiri a kan rayuwar Hausawa. Wannan ne ma ya sanya aka samu ƙabi’u da dama a dalilin finafinan. Waƙannan ƙabi’u
sun shafi ɓangaren cin abinci, da halayya da kuma
musamman sutura. Aikin ya kawo wasu daga cikin ƙabi’un
da suka samu a dalilin wasannnin kwaikwayo. Waƙannan
ƙabi’u sun haƙa da sarar gwaska da basaja da sai bayan kwana biyu. Bayan haka akwai
sutura kamar; wasila da Jamila sitayil da babban yaro da dai sauransu.
Shawarwari
i.
Zai yi kyau masu hannu cikin shirya finafinan
Hausa su gane ƙumbin tasirinsa a kan
rayuwar al’umma. Wannan zai sa su sake mayar da hankali kan shirya finafinai waƙanda jigoginsu za su kasance masu
amfanarwa ga ci gaban al’umma ta gaba ƙaya.
ii. Farfesoshi
da daktoci da sauran masana da manazarta Hausa su kasance masu hannun sawa ko
bakin magana a cikin harkar finafinan Hausa. Wannan zai ba da damar jan akalar finafinan
zuwa hanyar da ta fi dacewa a ilmance.
iii. Gwamnati
ta sanya hannu cikin harkar finafinai ta hanyar tantancewa don hani ga miyagun
ayyuka.
Manazarta
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I. da Maidabino, I. B. (2013). Rawar da finafinan hausa suke takawa wajen ɓata al’adun Hausawa:
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A. M. da wasu (editoci). Eƙepts of International
Seminar (Taɓarɓarewar Al’adun Hausawa). Zariya: Ahmadu Bello
University Press.
Adamu,
A. U. (2001). Hausa prose fiction: Towards an analytical framework. In: FAIS Journal of Humanities. Department
of English and European Languages, Bayero University, Kano.
Alfred, E. O. & Onuara, E. N. (eds)
(1979). The deɓelopment and growth
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Ali, B. (2004). Historical
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Economy and Society. Kano: Gidan Dabino
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A. S. (2004). Finafinan Hausa: Faƙakarwa ko shagaltarwa?
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A. (2002). Sababbin hanyoyin sadarwa da kuma yadda suka inganta samuwar wasan
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A. M. (2002). Nazarin al’ada da ke cikin kaset-kaset na Hausa da littattafan
zamani (1980-2002).” Maƙalar da aka gabatar a taron ƙara wa juna sani na
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Chamo,
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da littatafan zamani. Maƙalar da aka gabatar a taron ƙara wa juna sani mai
taken; Sabon Salon Tafiyar Adabin Hausa, a kan kaset-kaset na Haua da
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I. A. M. (2002). Adabi da bidiyon kasuwar Kano a bisa faifai: Taƙaitaccen Tsokaci. Maƙalar da aka gabatar a
taron ƙara wa juna sani mai taken; Sabon Salon Tafiyar Adabin
Hausa, a kan kaset-kaset na Haua da littatafan zamani (1980-2002), a Cibiyar
Nazarin Hausa, Jami’ar Usmanu Ƙanfodiyo, Sakkwato.
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S. (2013). The
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A. I. (2013). Ta’addancin fyaƙe a finafinan Hausa: Tsokaci kan
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B. R. (2004). Gudummuwar da mata ke bayarwa a shirin finafinan Hausa. In Adamu,
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Waƙanda Aka Yi Hira Da
Su
Yahaya,
S. (2016) Tattaunawa a kan tasirin finafinan Hausa a kan al’adun Hausawa.
Usman,
U. (2016). Tattaunawa a kan tasirin finafinan Hausa a kan al’adun Hausawa.
Kaset-kaset Da Aka Nazarta
i.
A’isha
ii.
Abban
Sadiƙ
iii.
Basaja
iv.
Ƙakin Amarya
v.
Gwaska
vi.
Jamila
da Jamilu
vii.
Jarumin
Maza
viii.
Mai
Ciki
ix.
mujadala
x.
Namamajo
xi.
Nass
xii.
Ƙarangiya
xiii.
Salma
xiv.
So
xv.
Wasila
xvi.
Wuta
Sallau
