1.0 Gabatarwa
Cuɗanayar al’adu wani al’amari ne da yake faruwa yayin da aka samu zama wuri
guda tare da mu’amala tsakanin al’ummu guda biyu mabambanta. Zai kuma iya
wakana tsakanin wani mutum da ya tsinci kansa a cikin wata al’umma da ke da
al’adu da ɗabi’u daban da nasa.
A irin wannan yanayi ne ake samun cuɗanyar al’adu. Ra’in Nashe Al’adu ya tafi a kan cewa, al’adun ‘yan gida[1]
na yin tasiri a kan al’adun baƙi,
har ma ya nashe shi sannu a hankali.
Wannan aiki an gina shi ne kan ƙoƙarin nazartar yanayin cuɗanyar
al’adu da ya wakana kuma yake wakana a Sabon Gari Kano. Sabon Gari Kano yanki
ne a garin Kano da ke Arewacin Nijeriya. Yankin ya tattara al’ummu masu al’adu
daban-daban. Wasu daga cikinsu ‘yan ƙasa Nijeriya ne kamar Yarabawa da Inyamurai da sauransu. Wasu daga
cikinsu kuwa ‘yan wasu ƙasashe
ne na daban kamar Indiya da Cana da Kamaru da sauransu. Littafin Baƙo, (2006)[2]
zai yi jagorancin aikin.[3]
Za a nazarci littafin dangane da kafuwar Sabon Gari Kano da kuma rukunen jama’a
da ke zaune a yankin, har ma da tattalin arzikin yankin. Hakan zai zama kamar
shimfiɗa ga binciken. Za a ɗora ta hanyar nazartar ire-iren sauye-sauye
da aka samu. Za kuma a mayar da hankali kan nazartar yadda lamarin ya kasance
yau.
1.1 Manufar Bincike
Babbar manufar wannan bincike ita ce nazarin cuɗanyar al’adu a Sabon Gari Kano. Takardar za
ta mayar da hankali wurin:
1.
Bibiyar tarihin
kafuwar Sabon Gari Kano.
2.
Nazartar cuɗanyar al’adu a Sabon Garin Kano a yau.
1.2 Hasashen Bincike
A hasashen wannan bincike, al’adun Hausawa za su
nashe na sauran baƙin
al’ummu da ke zaune a Sabon Gari Kano. An gina wannan hasashe ne bisa ra’in
Nashe Al’adu. Kasancewar yankin a ƙasar Hausa, kuma gewaye da Hausawa, babu zakarar wata al’ada da zai yi
cara idan ba na Hausawa ba.
1.3 Ra’in Bincike
An ɗora wannan bincike ne a kan ra’in Unidirectional Acculturation. Aikin
bai ci karo da amintacciyar fassara ba na sunan wannan ra’i. A sakamakon haka,
aikin ya sama masa suna na wucin gadi domin biyan buƙatar wannan nazari. Fassarar da aka ba shi
ita ce: “Ra’in Nason Al’adu.” An samar da wannan fassara ne ta hanyar la’akari
da tunanin ra’in. Ra’in yana da tunanin cewa, yayin da aka samu cuɗanya tsakanin al’adu guda biyu, to guda ce ke
nashe guda kai tsaye.
Ngo, (2008: 5-8) ya tattauna wannan ra’i. Sai dai
shi Ngo ya mayar da hankali ne wurin nuna naƙasu da ra’in ke da shi a fagen bincike. Park, (1950: 138) ya bayyana cewa,
an fara samun ɓirɓishin wannan ra’i tun a ƙarni na 20 inda Robert Park ya nazarci yadda
al’umma ke fuskantar cuɗanyar
al’adu. Gordon, (1978) yana da ra’ayin cewa al’adun al’ummu da suka kasance ƙalilan sukan nashe su koma cikin al’adun
al’ummar da suka fi yawa a wannan yanki. Wannan ra’i ya tafi kan cewa, baƙin al’ummu ba za su ji daɗin zama a sabon wuri ba, kuma ba za su samu
amfana da abubuwan more rayuwa na wannan wuri ba, har sai idan al’adunsu sun
nashe. Wato sai idan sun koma al’adun al’ummar sabon wurin da suka samu kansu
(Mullaly, 2002).
1.4 Dabarun Gudanar da Bincike
Manyan dabarun binciken da aka yi amfani da su guda
biyu ne. Da farko akwai bitar littattafai, musamman littafin Sabon Gari Kano na
Bako, (2006). Daga nan an yi amfani da dabarar hira da jama’a. Hakan ya ba da
damar samun hoton halin da ake ciki a Sabon Gari Kano a yau. Masu binciken ba
su je muhallin bincike ba. Hakan ya ba da wani giɓi ga binciken. Sai dai a ɓangare guda kuma, hirarraki da aka yi ya haɗa da mazauna Sabon Gari Kano a yanzu. An
cimma wannan ta hanyar amfani da kafafen sadarwa na zamani. Bayan nan an yi
hira da wasu mutanen na daban da suka yi wa yankin farin sani.
1.5 Ma’anonin Muhimman Kalmomi
An kawo wannan bagire ne cikin takardar domin a ɗebe wa mai kwaratu kokonton takamaimai
ma’anonin wasu daga cikin kalmomin da ke mazaunin zuciyar takardar. Ga
ma’anonin kamar haka:
Cuɗanyar Al’adu (Acculturation): Abin da ya ke faruwa ta fuskar sauyawar
al’adu yayin wata al’umma ko wasu mutane ko mutum suka (ko ya) samu cuɗanya da wata al’umma ta daban mai al’adu da ɗabi’u na daban.
Sabon Gari Kano: Wani yanki ne da ke a garin Kano wanda ya tara
al’ummu daban-daban tun daga kan ‘yan gida Nijeriya zuwa baƙi ‘yan ƙasashen waje.
Ra’in Nashe Al’adu: Unidirectional Theory
2.0 Taƙaitaccen Bitar Littafin Sabon Gari Kano na Ahmed Bako
Littafin
Sabon Gari Kano na Ahmed Bako ya
kasance shakundum dangane da tarihin wannan yanki, musamman daga samar da
yankin zuwa ƙarni na 20. A bisa wannan dalili, za a yi taƙaitaccen bitar wannan
littafi domin fito da muhimman abubuwa dangane da yankin. Za a mai da hankali
kan tarihin samuwar yankin da kuma bunƙasarsa.
2.1 Ƙirƙirar
Sabon Gari Kano
Bayan
Turawan Mulkin Mallaka sun samu gindin zama, idonsu ba ya hangen komai sama da
dukiyar Nijeriya. Babban burinsu shi ne su kasance su ki sarrafa linzamin
tattalin arzikin ƙasa (Mahadi, 1998: 14). Hogendorn, (1978: 46) ya bayyana
cewa, wannan muradin nasu ne babban dalilin da ya sa suka duƙufa wajen tabbatar
da haɓakar noman auduga a wasu ɓangarorin ƙasar Hausa. A cikinsu har da Kano. A
ƙoƙarin jaddada wannan muradi ne kuma Turawa suka fahimci cewa, harƙallar
auduga ba za ta inganta ba sai an samar da hanyar jirgin ƙasa zuwa garin Kano.
Hanyar
jirgin ƙasa ya isa Kano a shekarar 1911 sannan ya fara aiki a shekarar 1912
(Shenton, 1986: 74). Daga wannan lokaci ne aka samu damar safarar auduga kai
tsaye domin fita da ita daga garin Kano. Samuwar wannan hanyar jirgin ƙasa ya
jawo tururuwan baƙin al’ummu zuwa Kano. Sun haɗa da ‘yan ƙasa daga kudanci da
kuma wasu daga ƙasashen waje. ‘Yan ƙasashen waje da suka yi wa Kano tsinkaye a
wancan lokaci sun haɗa da ‘yan Gold Coast da Sirerra Leone da Kamaru da Togo da
sauransu (Mahdi, 1982 :125). Turawan mulkin mallaka sun yi maraba da waɗannan
baƙi kasancewar suna neman ma’aikata da za su lura da sha’anonin hanyar jirƙin ƙasa
da kuma sauran ƙananan ayyuka kamar matsayi na kilak.
Babbar
matsalar da ta ɓullo kai a wannan lokaci shi ne na neman wurin da waɗannan baƙi
za su zauna. Hakan ya samo asali ne kasancewar akwai dokar da ke nuna cewa, baƙi
za su zauna ne ƙarƙashin gwamnatin Turawa ba sarakuna ba (Frishman, 1977:97).
Kafin zuwan Turawa, sarakuna na ba wa baƙi damar zama ƙarƙashin daulolinsu. Har
ma ana ba su damar yin sana’o’i tare da gudanar da rayuwa kamar sauran jama’a.
Sabon
Gari na ɗaya daga cikin wuraren zaman da aka ƙirƙira domin zaman baƙi.[4] An samar da Sabon Gari
Kano a shekarar 1913. Har zuwa shekarar 1914, babu wanda yake da damar zama a
wannan yanki sai wanda aka ba shi takardar izini. Sai a wajajen shekarar 1920
ne ƙofa ta buɗu ga duk wani mai son zama a wannan yanki. Wannan ya faru bayan
tafiyar Lugard. Hakan ne kuma ya ba da dama ‘yan asalin Kano inda suka samu
filaye da gidaje a wurin. A farko an ƙirƙiri wannan yanki ne domin baƙi kawai
(Urguhart, 1999: 47). Ba kara zube Turawa suka bar Sabon Gari Kano ba. Domin
kuwa:
During
the years from 1920 and 1945 more migrants inhabited the settlement. The
colonial government auctioned off land to these migrants for both commercial
and residential purposes. Land was also endowed to religious organizations and
social clubs all according to master plan conceived by the colonial authority. (Bako,
2006: 36)
Fassara
An
samu kwararar baƙi da dama zuwa wannan wuri a tsakanin shekarun 1920 zuwa 1945.
Gwamnatin mulkin mallaka ta ci gaba da ba sai da wurin filaye domin gina wurin
zama ko wurin kasuwanci. Sannan an ba da filaye ga ƙungiyoyin addinai da kuma
kulob-kulob. Duk waɗannan sun kasance bisa bin tsarin babban muradin gwamnatin
mulkin mallaka.
Kai
tsaye akwai tabbacin yawun Turawa na dalala kan arzikin wannan yanki. Bayan
wannan za a iya hasashen cewa, suna da muradin cusa manufofinsu da falsafofinsu
da tsarin rayuwa irin nasu ga al’ummomin da suka yi wa mulkin mallaka. Meek,
(1971: 176) ya ruwaito cewa, gwamnatin mulkin mallaka ta ƙirƙiro da wani tsari
mai suna permit to reside. Ya kasance
wani yunƙuri na hana Hausawa samun damar zama a Sabon Gari Kano.
Wannan
doka ko tsari bai yi tasiri na a-zo-a-gani ba. Bayan wani lokaci an samu
Hausawa da ke komawa wannan wuri. Yayin da suka bar cikin garin Kano zuwa Sabon
Gari, sun fita daga ƙarƙashin hukuncin sarkin Kano zuwa. Sun koma ƙarƙashin
ikon gwamnatin mulkin mallaka.[5] Yawaitar komawa Sabon Gari
da ‘yan cikin Kano ke yi ya sanya Sarkin Kano a wancan lokaci Abdullahi Bayero
ya ja hankalin hukuma zuwa ga labarin, inda yake cewa:
Now
the Hausa man leaves the city and goes to live amongst them (i.e. strangers in
Sabon Gari), can be say that he (i.e. the Hausa man) had removed himself from the
authority of the Sarkin Kano and had entered the Sabon Gari under the Station
Magistrate. (Edley, 1976: 214)
Fassara:
Yanzu
Bahaushe na zuwa domin zama cikinsu (baƙi da ke Sabon Gari). Ta haka ya (shi
Bahaushe) zare kansa daga ƙarƙashin ikon Sarkin Kano zuwa ƙarƙashin dokokin
Majestiri a Sabon Gari.
Abin
tambaya a nan shi ne, mene ne asalin dalilin da ya haddasa ‘yan cikin garin
Kano komawa yankin Sabon Gari? Wannan tambaya ce da ke buƙatar zurfafa bincike.
Wannan takarda ta tsinci wani abu daga cikin kalaman Gwamna Clifford a inda
yake ba da shawarar Sabon Gari ta koma ƙarƙashin mulkin garin Kano. A cikpin
rubutun nasa ya bayyana shugabancin Kano a matsayin “Muhammadan Emirate” (Bako,
2006: 79). Ko ba komai, za a fahimci cewa, Musulunci ake yi a Kano a wannan
lokaci. A Sabon Gari kuwa, abin ya kasance saɓanin haka.
2.2 Tattalin Arziki da Ilimi
An
ƙirƙiri kasuwar Sabon Gari a shekarar 1918. An samar da ita ne bisa ƙudurin ta
zauna bisa tsarin al’adu da ɗabi’u na baƙin al’ummu (ba Hausawa ko Fulani da ke
zaune a Kano ba) (Hay & Smith, 1970: 109). Sai dai wannan shiri bai yiwu
ba. An samu tururuwar mutane daga wurare daban-daban, musamman Hausawa daga
cikin garin Kano zuwa wannan kasuwa. A zuwa yau, kasuwar ita ce mafi girma a
garin na Kano. ‘Yan kasuwa daga wurare daban-daban na zuwa wannan wuri domin
kasuwanci.
Dangane
da ilimi kuwa a Sabon Gari, makarantu masu zaman kansu su ne suka mamaye
yankin. Coci-coci da kuma ƙungiyoyi daban-daban sun gina makarantu masu zaman
kansu. Bako, (2006: 112) yana ganin cewa:
It
needs emphasis at this point that; up to the present date, the various government
in Kano State seem not to have given much concern to the educational development
of Sabon Gari Communities. This explains the reasons for the efforts by voluntary
agencies. (Bako, 2006: 112)
Fassara
Yana
da kyau a wannan gaɓar a jaddada cewa, har zuwa yau gwamnatin jahar Kano ba ta
ba da wata kulawa ta a-zo-a-gani ba ga ci gaban ilimi a yankin Sabon Gari.
Wannan shi ne dalilin huɓɓasa na ƙungiyoyi masu zaman kansu (domin tallafa wa
ilimi).
Har
ya zuwa yau, makarantun da suka fi yawa a yankin ba na gwamnati ba ne. Masu
mallakinsu su ne ƙungiyoyin addinai (musamman na Kiristoci da Musulmai) da kuma
sauran mutane masu zaman kansu. Jadawali da ke ƙasa yana nuna wasu daga cikin
makarantun Sabon Gari Kano da suka kasance a shekarar 1970 (wato tun farkon bunƙasa
da yawaitar makarantun a wannan yanki).
|
|
Sunan
Makaranta |
Shekarar
Kafawa |
Mallaki |
|
1. |
Holy
Trinity |
1925 |
C.M.S.
Anglican Church |
|
2. |
UNA |
1929 |
African
Church |
|
3. |
Baptist |
1929 |
Baptist
Msion |
|
4. |
St.
Thomas |
1930 |
Roman
Catholic Mission |
|
5. |
S.I.M |
1945 |
SIM/ECWA
Church |
|
6. |
Ansar-ud-deed |
1945 |
Ansar-ud-deen
Society |
|
7. |
Igbo
Union School |
1945 |
The
Igbo State Union |
|
8. |
Methodist |
1947 |
Methodist
Church |
|
9. |
Ahmadiyya
Secondary School |
1970 |
Ahmadiyya
Mission |
Kwaikwayo Daga: Bako, (2006: 113).
3.0 Sabon Gari Kano a Yau
3.1 Zaman Jama’a
Yankin Sabon Gari Kano ya ɗauki wani salo na zaman jama’a da za a iya
kwatantawa da “zaman ‘yan marina.” Kai tsaye ya saɓa da zamantakewa irin na Bahaushe. Wannan
kuwa duk da cewa ko a garuruwan Hausawan a yau akan samu tasirin zamani kan
yanayin zamantakewar. Tun daga kan gine-ginen da ke wannan yanki, za a iya cewa
sun bambanta kai tsaye da ire-iren gine-gine da ke cikin asalin garin Kano.
3.2 Gine-Gine
Da zarar mutum ya shiga yankin Sabon Gari Kano, kai
tsaye ya san yana wani wuri da ke da tsarin gine-gine da ya sha bamban da na
Hausawa. Abdullahi, (2019)[6]
ya bayyana cewa: “Gidajen da suka fi yawa a Sabon Gari Kano su ne na haya da
kuma otel-otel. Da zarar mutum ya je unguwar zai gane cewa wata matattarar
mutane ce na ka-zo-na-zo.” Sauran ɗaiɗaikun gidaje da ke
yankin sun kasance gini ne irin na zamani. Babu wani abin da ya danganta su da
gargajiyar Bahaushe ta fuskar tsari da fasali. Ba shakka abin da Sidi, (2019)[7]
ya yi la’akari da shi kenan inda yake cewa: “Sabon Gari Kano matattara ce kawai
ta al’ummu daban-daban domin rayuwa da kuma kasuwanci.”
3.3 Sutura
A Sabon Gari Kano suturun da ba na Hausawa ba sun fi
yawa. An fi sanya ƙananan
kaya wato shat da wando. Umar, (2019)[8]
ya bayyana cewa: “A Sabon Gari Kano akwai yankunan da idan mutum ya shiga da
manyan kaya (irin na Hausawa), to jami’an tsaro kama shi za su yi. Dole sai an
bincike shi kasancewar ba a saba kallon mutanen yankin da irin waɗannan kaya ba.” Umar ya bayyana cewa: “Ko ni
a zuwa na sha yi yawon bincike yankin, sau biyu a lokuta daban-daban jami’an
tsaro suna tare mu. Allah ya sa muna tare da wani jami’in soja cikin farin
kaya. Saboda haka ne ba a ɓata
mana lokaci ba.
3.3 Al’adu
Al’adun baƙi su ne suka mamaye Sabon Gari Kano. Tuni yankin ya zama wani wuri da
samari da ‘yammata ke yawan zuwa domin shirya tarurrukan fati na aure ko na
murnar zagayowar haihuwa ko na kammala karatu da makamantansu. Akan kama
otel-otel domin gudanar da ire-iren waɗannan shagulgula. Yawaitar kiɗe-kiɗe musamman na waƙoƙin Ingilishi da ke yankin na ƙara nuni ga yadda al’adun baƙin al’ummu suka nashe na Bahaushe.
A cewar Abdullahi, (2019), yankin matattara ce ta
shaye-shaye, musamman barasa (giya). A cewarsa: “Mutane sukan ma bar sauran
yankunan garin Kano domin zuwa wannan yanki. Dalili kuwa shi ne, a can ne mutum
ke da damar sheƙe
ƙayarsa hankali kwance.” Bayan
wannan kuma, mata masu zaman kansu ma na cin gajiyar wannan yanki, inda suke
cin karensu ba babbaka. Hakan ya samu ne musamman sakamakon yawaitar gine-ginen
otel-otel da ke yankin.
4.0 Sakamakon Bincike
Sakamakon
wannan bincike ya yi hannun riga da hasashen binciken tun farko. La’akari da
ra’in Nashe Al’adu, binciken ya yi
hasashen cewa, a Sabon Gari Kano za a samu tasirin al’adun Hausawa ne kan na
sauran al’ummu. Wato dai, al’adun Hausawa (a matsayin mazauna wuri) zai nashe
al’adun sauran al’ummar Sabon Gari Kano (a matsayin baƙi). Wannan a hasashen
irin na ra’in Nashe Al’adu kenan.
Ana
zaton wuta a maƙera sai ga ta a masaƙa! A maimakon al’adun Hausawa su yi tasiri
a kan na baƙin al’ummu, sai al’adun baƙin al’ummun ya nashe na Hausawa baki ɗaya.
Hakan ya kai matsayin da ba a ma jin ɗuriyar al’adun na Hausawa. Za a iya
gaskata wannan ikirari yayin da aka dubi wasu daga cikin bayanan da aka samar a
baya. Zamantakewa da sutura da kasuwanci da sauran ɓangarorin rayuwar yau da
kullum na Sabon Gari Kano ya ci karo da al’adun Bahaushe kai tsaye. A ɓangare
guda kuwa, wannan nazari ya yi hasashen wasu dalilai da ka iya zama ilan
sakamakon da binciken ya gano. Ma’ana dai, sun kasance dalilan da ka iya zama
silan samun saɓanin hasashen bincike na farko. Ga su kamar haka:
1. Tun
farko Bako, (2006) ya bayyana cewa, ba Hausawa ne suka kafa Sabon Gari Kano ba.
A falsafance, za a iya kallon Sabon Gari Kano a matsayin wurin zama da ya
bambanta da ƙasar Hausa (duk kuwa da cewa a yankin ƙasar Hausa yake). A bisa
wannan zaren tunani, sai a kalli Hausawa da suka samu matsugunnai a Sabon Gari
Kano a matsayin baƙi. A matsayinsu na baƙi, dole ne a nashe al’adunsu kamar
yadda ra’in Nashe Al’adu ya nuna.
2. Bayan
an samar da Sabon Gari Kano, ba a ba wa Hausawa damar mallakar muhalli a yankin
ba har sai bayan shekaru. A tsawon waɗannan shekaru da yankin ya yi cike da baƙin
al’ummu da ba Hausawa ba, ya riga da ya samu girkuwar al’adu. Al’adun kuwa sun
ci karo da na Hausawa. Kenan dai,a bu mai sauƙi ne al’adun Hausawa su kasa yin
tasiri kan na al’ummun da suka riga da suka yi shekaru a wannan yanki.
3. Sabon
Gari Kano ya rika da ya samu bunƙasar Coci-Coci da kuma makarantun mishon, ko
kuma waɗanda coci-coci suka gina. Tun a shekarar 1970, ire-iren waɗannan
makarantu sun kai 9. Wannan ya sa al’adu da addinin Hausawa (Musulunci)[9] ba su yi tasiri kan
al’ummar yankin ba. Da ma dai makarantu wurare ne da ake gina tarbiyya tun daga
tushenta.
4. Ga
bisa dukkan alamu, Turawa na da muradi na musamman dangane da ƙirƙirar Sabon
Gari Kano. Wannan kuwa ya shafi kafa yanki da zai zama matattarar al’umma masu
al’adu da addini irin wanda suke (Turawan) ke so. Tanade-tanadensu da
tsare-tsarensu ya ba wa baƙin al’ummu fifiko. Hakan ya ɗaga ƙarfin al’adun
al’ummun kan na Hausawa.
5. Sabon
Gari Kano ya tattara al’ummu daban-daban. Daga ciki akwai Yarabawa da Inyamure
har ma da wasu daga ƙasashen waje kamar Cana da Indiya da makamantansu. A bisa
wannan dalili, cuɗanyar al’adu a yankin ya ɗauki wani fasali ne na “wanne za a
yi wanne za a bari!”
Wani
abin da nazarin ya sake fahimta shi ne, al’adun yankin Sabon Gari Kano ba su yi
canjaras da na ɗaya daga cikin takamaimai rukunin al’ummu da ke zaune a yankin
ba. A maimakon haka, sun fi kama da na Turawa kai tsaye. Ɓangarorin al’adun da
sukai zubi guda da na Turawa sun haɗa da:
a. Tufafi
b. Gine-gine
c. Wasu
ayyuka da ake gudanarwa (yawan shirya fati da zuwa gidan rawa da caca da
sauransu)
d. Zaman
ɗan’marina (kowa tasa ta fisshe shi)
4.1 Kammalawa
Bahaushe na cewa: “Ba kullum ake kwana a gado ba!”
Haƙiƙa Sabon Gari Kano na ɗaya
daga cikin wuraren da sakamakon cuɗanyar al’adu da aka samu ya saɓa wa tunanin mabiya ra’in Nashe Al’adu. Duk da kasancewar yankin a Kano (ɗaya daga cikin manyan garuruwan ƙasar Hausa), hakan bai sa al’adun Hausawa
suka nashe na baƙin al’ummu da
ke yankin ba. A maimakon haka, sai ma al’adun baƙin ne ya nashe na su Hausawan. Sai dai a ɓangare kuda kuwa “ruwa ba ya tsami banza.” Don haka akwai dalilai da suka
kai ga faruwar hakan. A bisa wannan dalili ne kuma takardar take da ra’ayin
cewa “tsugunno bai ƙare ba,”
domin kuwa akwai buƙatar:
1.
A gudanar da
bincike da zai bankaɗo
haƙiƙanin dalilai da sukai ga al’adun baƙi suka nashe na Hausawa a Sabon Gari Kano.
2.
A gudanar da
bincike da zai nazarci tasirin da al’adu da zamantakewar al’ummar Sabon Gari
Kano ka iya yi a kan yankin da ma garin Kano baki ɗaya.
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A.D. (1976). The Sabon Gari System in Northern Nigeria: 1911-1940. Ph. D.
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M. 1978). Human nature, clrass, and ethnicity. New York: Oxford University
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Waɗanda Aka yi
Hira da su
Sidi
Aminu - Ranar 05/06/2019
Abdullahi
Zulyadaini - Ranar 05/06/2019
Umar
Muhammad - Ranar 18/05/2019
[1]
‘Yan gida a nan na nufin waɗanda aka iske su wurin da suke zaune. Al’adunsu ne ake
kira host culture.
[2] Sunan littafin shi ne Sabon
Gari Kano: History of Immigrants and Inter-Group Relations in the 21st
Century.
[3] Za a nazarci wannan littafi ne
kasancewar ya zama sha-kundum dangane da tarihin kafuwar Sabon Gari Kano da
kuma yanayin zamantakewar da ke gudana a yankin.
[4] Wasu wuraren da aka samar kafin
wannan sun haɗa da Kano Tounship da Lebanese Quarter (Edley, 1976:56).
[5] Sai a tuna da cewa, masarautar
Kano a wannan lokaci tana bin tsari ne na addinin Musulunci. Akwai dokoki da
suka hana shan giya da karuwanci da sauran abubuwa da addinin Musulunci da ke ƙyama. Saɓanin haka ne ke faruwa a Sabon Gari. A bisa wannan
dalili, a ra’ayin wannan takarda, ikirarin da ake yi na cewa Hausawa na komawa
Sabon Gari ne a dalilin kasuwanci labarin ƙanzon
kurege ne kawai. Akwai lauje cikin naɗi!
[6] An yi hira da shi ranar
05/06/2019. Mazaunin garin Kano ne matashi dan kimanin shekaru 26. Yakan je
yankin Sabon Gari Kano sosai domin sha’anin kasuwancinsa.
[7] An yi hira da shi ranar
05/06/2019. Ya kasance matashi mazaunin garin Kano.
[8] An yi hira da Umar ranar
18/05/2019. Mazaunin garin Kaduna ne wanda ya sha ziyartar Sabon Gari Kano a
yayin wani bincike da yake gudanarwa.
[9] Kusan da ma za a iya cewa, al’adun
Bahaushe na tafiya ne tare da addininsa. Ga wanda yake gefe, abu ne mai wuya ya
iya bambance addinin Bahaushe daga al’adunsa.