Cite this article as: Gobir, Y. A. & Sani, A-U. (2017). Tasirin Finafinai A Kan Al’adun Hausawa: Keɓaɓɓen Nazari a Kan Wasu Ɗabi’u Na Musamman a Cikin Fina-finan Hausa. In Mu’azu, M. A. et al (eds). Language Communication and Society (A Festschrift in Honor of Professor Bamidele Rotimi Badejo). Pp. 1146-1159. ISBN: 9783862888580 Germany: Munchen Available online at: http://lincom-shop.eu/LE-114-Language-Communication-and-Society-Vol-2.
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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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.
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Bunza, 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 Cibiyar Nazarin Hausa, Jami’ar Usmanu Ƙanfodiyo, Sakkwato.
Chamo, I. Y. (2004). Al’adun Turawa a cikin finafinan Hausa. In Adamu, A. U. et al (eds). Hausa Home Ɓideous: Technology, Economy and Society. Kano: Gidan Dabino Publishers.
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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