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Kebabben nazari bisa tasirin fina-finai a kan al’adun Hausawa

• Posted by Abu-Ubaida Sani May 22, 2019 - Filed in Harshe da Adabi - #wasan kwaikwayo  #fina-finan Hausa  #Kannywood movies  #Nigerian films  #adabi  - 3,109 views

  Maƙalar da aka Shirya Gabatarwa a Taron Ƙara wa Juna Sani na Ƙasa-da-ƙasa a Kan Gudummuwar Fasaha ga ci Gaba, Wanda Tsangayar Fasaha da Addinin Musulunci, Jami’ar Bayero, Kano ta Shirya, Daga Ranar Laraba 5 ga Watan Oktoba Zuwa Ranar Asabat 8 ga Watan Oktoba, Shekara ta 2016

  Tsakure

  An daɗe ana amfani da wasannin kwaikwayo wajen isar da saƙwanni ga al’ummar Hausawa. Saƙwannin sun shafi ilimantarwa da faɗakarwa da nishaɗantarwa. 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 haɗa da Turawa, da Indiyawa da sauransu. Hakan ta kai ga wasu manazarta na kallon cewa, batun maganar fina-finan 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 fina-finan (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 ɗabi’u kamar yadda suke fitowa a cikin waɗannan fina-finai na Hausa. Ɗabi’un sun haɗa da sutura da magana har ma da halayya. Hakan ya haifar da samuwar wasu miyagun ɗabi’u tattare da rayuwar al’ummar Hausawa ta yau da kullum.

  Muhimman kalmomi: Fina-finai, Ɗabi’u, Hausa

  Na

  Yakubu Aliyu GOBIR (Ph. D.)

  Department of Nigerian Languages

  Usmanu Danfodiyo University, Sokoto

  08035605024, 07087765510

  Email Address: yagobir@yahoo.co.uk

  da

  Abu-Ubaida SANI

  Department of Educational Foundations

  Usmanu Danfodiyo University, Sokoto

  Phone No. 08133529736

  Email Adress: abuubaidasani5@gmail.com

  Gabatarwa

  Fina-finan Hausa sun sami gindin zama na sosai a tsakanin al’ummar Hausawa. Tuni harkar shirya fina-finai ta zama wani ɓangare na rayuwar al’umma (Fage, 2004, Gidan Dabino, 2001). Harkar fina-finai 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 haɗa da mawaƙa da taurari (‘yan wasa) da masu ɗaukar hoto na kati da na bidiyo da masu kwalliya da masu shagunan sai da kaset da masu shagunan tura waƙoƙi da fina-finai 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 ɗaya ɓangaren kuma, fina-finan 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 fina-finan. Yayin da a ɗaya ɓangaren kuma, su fina-finan ne ke jan akalar al’adun Hausawa zuwa wata ƙurya ta daban. Za a iya ganin hakan idan aka yi la’akari da yadda fina-finan suke yin tasiri a kan rayuwar al’umma. Sukan samar da sara da sababbin ɗabi’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 fina-finan Hausa. Manazarta da dama sun gudanar da bincike game da lokacin da aka fara samun fina-finan Hausa. Sai dai sakamakon binciken manazartan yakan ɗan bambanta saboda raunin tarihi. Manazarta da suka yi tsokaci kan tarihin samuwar fina-finan Hausa a cikin ayyukansu daban-daban sun haɗa da; Yimi, (1981); gidan Dabino, (2001); Ali, (2004) da sauransu. Baya ga haka, aikin ya kawo waɗansu ɗabi’u da suka samu a dalilin fina-finan Haua. Muradin aikin ya ta’allaƙa ne a kan nuna waɗannan ɗabi’u ba tare da mayar da hankali kan yanke hukunci game da kyawu ko rashin kyawunsu ba.

  Bayan waɗannan, aikin ya waiwayi tasirin fina-finan 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 fina-finan Hausa su kasance masu taka-rawar-gani wajen ci gaban al’umma baki ɗaya.

  Ma’anar muhimman lalmomi na cikin take

  Fim: Fim wata hikima ce ta hoto mai motsi da ke ɗauke da hotunan mutane, wato hotunan mata ko maza, yara ko manya ko kuma ma wanin mutane, wanda aka ɗauka ko kuma hanyar yin amfani da na’urar ɗaukar ta musamman, tare da bai wa mutane (kowannensu) damar tafiyar da wasu ayyuka ta fuskar kwaikwayo ko waninsa, a wani ɗan lokaci da aka keɓe wanda shi wasan kwaikwayo yake ɗauke da wani saƙo na musamman kan nishaɗi da gargaɗi da wa’azi da soyayya da tarihi ko wanin haka, zuwa ga al’ummar duniya (Kiyawa, 2013).

  Ɗabi’a: Ɗabi’a na nufin halin mutum ko al’adarsa (Ƙaraye, da Yalwa, 2006). A wannar takarda, ɗabi’a ta ɗauki 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

  Ɗanjuma (2004) ya ce, wasan kwaikwayo na farko a doron ƙasa ya samu ne tun zamanin Annabi Adam. Bayan da ‘ya’yansa biyu suka yi faɗa a kan mata, sai ɗaya ya kashe ɗaya. 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 faɗa har ɗaya ya kashe ɗaya. A nan hankakan da ya yi kisan ya tona rami ya busne ɗan 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 fina-finan Hausa (harkar da ta fi kafuwa a Kano) yana da dangantaka ta kai-tsaye da tarihin fara fina-finai a Nijeriya baki ɗaya (Ali, 2004). Fim kuwa a Nijeriya ya samu tun kafin samuwar Nijeriya a matsayin ƙasa ɗaya. An fara fim na farko a Nijeriya ƙarƙashin kulawar Herbert Macauly a shekarar 1903 (Alfred, 1979; Ali, 2004). A ɗaya ɓangaren kuma, ba a haɗa Kudu da Arewa (a matsarin ƙasa ɗaya – 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 fina-finai da dama. Ali, (2004) ya kira su da rukunin fina-finan farko na ‘yancin kai. Masu hannu a cikin waɗannan fina-finai sun haɗa da Nuhu Ramalam da Adamu Halilu. Bayan nan kuma, kamfanoni sun ɗauki nauyin shirya wasu fina-finai. Daga cikin waɗannan fina-finan akwai ‘Shehu Umar’ da ‘Amadi’ da ‘Salla Durba’ (Ali, 2004).

  Fina-finan 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, fina-finan Hausa waɗanda aka fi sani da fina-finan Kanawa sun fara samun karɓuwa ne wajen 1990. A wannan lokaci an sami ƙungiyoyin fim guda uku da suka haɗa da (i) Gwauron Dutse, da (ii) Karate, da kuma (iii) Gyaranya, waɗanda kuma duka sun wanzu ne a Kano. Fina-finan farko da aka fara gudanarwa ƙarƙashin waɗannan ƙungiyoyi su ne: ‘Hukuma Maganin ‘Yan Banza’ da ‘Yan Ɗaukar Amarya’ da kuma ‘Baƙar Indiya’. Waɗanda suka ɗauki nauyin waɗannan fina-finai su ne masu ɗaukar nauyi na farko (first producers); Alhaji Hamisu da Muhammad Gurgu da kuma Sani Lamma (Gidan Dabino, 2001; Ali, 2004).

  Zagari game da fina-finan Hausa

  Idan aka yi la’akari da muhawarar masana da manazarta a kan alfanu da koma baya da fina-finai suke samar wa, za a iya cewa, fina-finan Hausa sun kasance hanjin jimina, akwai na ci a kwai na zubarwa. Haƙiƙa fina-finan suna taimakawa ta ɓangarori da dama. Ali, (2004) ya ce, a tsawon ƙarnuka biyu da suke wuce, samuwar fina-finan 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 fina-finan Hausa

  Samuwar fina-finan Hausa ya zo da ci gaba ga al’ummar Hausawa ta fannoni da dama waɗanda suka haɗa da:

  1. Samun aikin yi: Rukunin masu sana’o’i da dama suna cin gajiyar sana’ar shirya fina-finai. Waɗannan rukunnai na masu sana’o’i sun haɗa da masana harkar fim, da marubuta da masu ɗaukar 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).
  2. 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. Fina-finan Haua da dama sukan shiga hannun wasu al’ummu waɗanda ba Hasauwa ba da suke zaune a nan gida Nijeriya, har ma da na ƙasashen waje (Nwuneli in Ali, 2004).
  3. Faɗakarwa: Haƙiƙa fim hanya ce ta faɗakar da al’umma game da lamura da dama. Akwai fina-finan Hausa da jigoginsu ke faɗakarwa kan abubuwa kamar illar zafin kishi, ko ƙarshen mai munafurci, ko illar zato da zargi, ko cututtuka da ma wasu da dama makamantan waɗannan (Chamo, 2004; Yakub, (2004).
  4. Sada zumunta: Fim ɗin Hausa na taimakawa wajen ƙulla zumunci musamman tsakanin taurarin fim. Baya ga haka akwai fina-finai da suke jan hankali zuwa ga amfani da dacewa da buƙatar sada zumunta (Chamo, 2004).
  5. Koyar da tarbiyya: Akwai fina-finan Hausa da dama da suke ɗauke da jigon tarbiyya. Irin waɗannan fina-finai suna faɗakarwa zuwa ga biyayya ga iyaye (kamar fim ɗin Linzami da Wuta), ko bin miji (kamar fim ɗin Aljannar Mace) da sauransu (Chamo; 2004; Yakub, 2004).
  6. Nishaɗantarwa: Haƙiƙa ana nishanɗantuwa daga kallon fina-finan Hausa. Akai fina-finan Hausa da dama da aka gina jigonsu kan nishaɗi. Babban tauraro a ɓangaren fina-finan Hausa na nishaɗi shi ne marigayi Rabilu Musa wanda aka fi sani da Ɗan Ibro (Chamo, 2004; Yakub, 2004).

  Illolin fina-finan Hausa

  Masu iya magana suna cewa: “Kowane allazi da nasa amanu!” Haka abin yake ga fina-finan Haua. Manazarta da malaman addini sun daɗe suna nuni ga illoli da suke tattare ga fina-finan Hausa. Abubuwan da ake ƙorafin kansu sun haɗa da:

  1. Ɓatar da al’ada: Za a iya kwatanta fina-finan Hausa da maganar Bahaushe da ke cewa: “Ana yabonka salla ka kasa alwala.” Duk da ikirarin da ake yi na cewa fina-finan Hausa suna haɓaka al’ada, wasu na ganin ko kusa ba haka abin yake ba. Sun tafi kan cewa, a maimakon fina-finan su taimaka wajen haɓaka al’adun Hausawa, sai ma suna ƙara daƙushe su ne kawai. Fina-finan Hausa na daƙushe al’adun Hausawa ta hanyoyin da suka haɗa da:
  1. Harshe: Wato yawan amfani da Ingausa tare da fifita harshen Ingilishi a kan na Hausa.
  2. Sutura: Fifita suturun wasu al’ummu kamar Turawa da Indiyawa sama da na Hausa.
  3. Muhalli: Watsi da muhallin Bahaushe tare da fifita na wasu al’ummu sama da na Hausawan (Chamo, 2004; Al-kanawy, 2004).
  2. Shgaltarwa: Akwai manazarta da suke kallon fina-finan 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).
  3. Fanɗarewa: Akwai manazarta da suke kallon fina-finan Hausa a matsayin masu ruɗi zuwa ga fanɗarewa. Wannan na faruwa ne musamman idan aka duba irin shigar taurarin fina-finan waɗanda suka ci karo da addini da kuma al’ada. Sannan tsaurin ido ga na gaba da sauran halayen banza da ake nunawa a cikin fina-finan (Al-kanawy, 2004; Iyan-tama, 2004)
  4. Cuɗanya tsakanin maza da mata: Ɗaya daga cikin manyan abubuwan da suka fi jan hankali, waɗanda kuma suke jawo sukar fina-finan Hausa shi ne cuɗanya tsakanin maza da mata. Wannan ya kasance musamman idan aka kalli lamarin ta fuskar addini (Iyan-tama, 2004).
  5. Waƙa: Waƙa ta kasance a cikin fina-finan 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 waɗannan sun tafi kan cewa fina-finan Hausa suna taka rawar gani matuƙa wajen gurɓata al’adun Hausawa. Manazartan sun haɗa da: Ɗangambo, (2013) wanda ya ce, a wani fim ɗin 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 ɗaya daga cikin hanyoyi mafi sauƙi da suke ɓata tarbiyyar Hausawa. Kiyawa, (2013) ya kawo wasu hanyoyi waɗanda yake ganin ta nan ne fina-fina-finan Hausa suke ruguza al’adun Hausawa. Waɗannan hanyoyi su ne:

  1. Sun ci karo da koyarwar addinin Musulunci
  2. Rashin kyakkyawar wakilci ga al’adun Hausawa
  3. Lalata tarbiyyar yara da matasa
  4. Cusa baƙin al’adu marasa nasaba da Addini da al’ada
  5. Nakasa ruhin auratayya
  6. Samar da ɓarna
  7. Dogon buri (Kiyawa, 2013).

  Baya ga duka waɗannan, akwai wasu tarin manazarta da suke da wannan ra’ayi. Sun haɗa da: Mwani da Ƙanƙara, (2013) da Mai’aduwa, (2013) da Sulaiman (2013) da Ɗan Maigoro, (2013) da Gwammaja, (2013) da Abdullahi da Maidabino, (2013) da Inuwa, (2013).

  Wasu ɗabi’u da suka samu dalilin fina-finan Hausa

  Akwai ɗabi’u da dama da wasu al’ummar Hausawa suka ɗauka daga fina-finan Hausa. Za a iya kallon waɗannan ɗabi’u ta fiskoki uku kamar haka:

  1. Sutura: An samu sababban salailan ɗinki na maza da mata a dalilin fina-finan Hausa. A hirar da wannan bincike ya yi da Ubaida Usman (2016), (wata mai kallo da sharhi kan fina-finai a Sakkwato), ta nuna cewa, waɗannan ɗinkuna na maza da mata sun haɗa da:

  1. Wasila: A cikin fim mai suna Wasila, ‘yar wasar fim ɗin (Wasila) ta saka wata riga. Rigar tana da faɗi sannan tana da yanka-yanka guna huɗu ta ƙasanta. Daga wannan lokaci matan Hausawa da dama suka fara ɗinka irin waɗannan riguna. Ana yi wa rigar laƙabi da
  2. A’isha/Bubu Kombineshin: Wannan wani ɗinke ne da aka samo daga fim mai suna A’isha. A cikin fim ɗin 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.
  3. Jamila da Jamilu: Wannar ma riga ce ta mata. Rigar tana da tsawo. Baya ga hakan, hannunta ɗaya dogo ne ɗaya kuma gajere. An samo wannan ɗinki ne daga fim mai suna Jamila da Jamilu. Tauraruwar fim ɗin ita ce Jamila Nagudu.
  4. 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 waɗannan riguna.
  5. 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 ɗin ya kasance a saman hijabin zagaye da wuyanta. Daga wannan lokaci mata da dama suna irin wannan shiga. Wasu suna kiran shigar da suna
  6. Fati Muhammad: Wannan wani salon ɗaurin ɗankwali/kallabi ne wanda yake zagaye kai (kan goshi da ƙeya), a bar tsakiyar kai kuma babu komai. An samo wannan salo ne daga fim ɗin A cikin fin ɗin ne Fati Muhammad da kuma Maijidda Abdulƙadir suka yi irin wannan ɗaurin ɗankwali.
  7. Babban Yaro: Wannan wata shiga ce, ta maza, inda ake sanya ɗamammiyar ƙaramae riga da kuma wando ɗamamme shi ma. An samo wannan shiga ne daga fim ɗin Babban Yaro. A cikin wannan fim ɗin ne Adam A. Zango ya yi irin wannan shiga. Daga wannan lokaci wasu matasa suke kwaikwayon shigar.
  8. 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 kafaɗa. Wannan shiga an same shi ne daga Ali Nuhu. Ali Nuhu ya yi irin wannan shiga a fina-finai kamar su: Jarumin Maza da Sai Watarana.

  1. Sara: Akwai sara waɗanda suka samu a dalilin fina-finan Hausa. Waɗannan sara sun haɗa da:
  2. Sai bayan kwana biyu: Wannan wata sara ce da aka samu daga wani fim mai suna; Na Mamajo.An nuna mahaukaci a cikin fim ɗin wana duk maganar da aka masa sai ya ce: “Ooo sai bayan Kwana biyu.” Mutane da dama sun ɗauki 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 ɗari biyar.”

    Aminu: “Ooo, sai bayan kwana biyu!”

  1. Ƙara’i:Wannar sara an samo ta ne daga fim ɗin nan mai sunaƘara’i. a fim ɗin 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.
  2. Wuta Sallau!: Wannan wata sara ce da aka samo daga fim ɗin Rabilu Musa Ibro mai sunaWuta Sallau. A cikin fim ɗin an nuna motar Ibro (Sallau) ta kama da wuta. Ana ta sanar da shi: “Wuta Sallau.” Amma ya ɗauka 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 waɗanda suka riƙa rubutawa a ababan hawansu.
  3. Basaja: Wannar sara an samo ta ne daga wani fim da ake kira 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.
  4. Gwaska: An samo wannan sara ne daga wani fim mai suna; A wannan fim ɗin 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 ɗauke littafi ko wani abu da ya daga wurin abokansu. Sannan su rubutaGwaskaa takarda su ajiye musu a wurin da suka ɗauke abin.
  5. Su gayyar soɗi mun gode:Wannan sara an samo ta ne a fim ɗin Ibiro mai sunaMai 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 soɗi mun gode.”
  6. Ɗan baba:Wannan ma an samo shi ne daga fim ɗin Ibiro mai sunaMai Ciki. A cikin fim ɗin an nuna yadda Ibiro yake matuƙar son haihuwa. Saboda haka ne ma lokacin da matarsa ke da ciki ake ce wa ɗan cikin ɗan baba, tun ma ba a haife shi ba. Daga nan mutane suka samu, ake kiran ɗan da ke ciki ɗan baba.
  7. Halayya:Akwai wasu halayya da aka samu wasu Hausawa sun aikata kos una aikatawa, wanda kuwa asalin irin waɗannan halayya daga fina-finan Hausa suke. Sumayya Yahaya (wata ‘yar asalin Zamfara da ke zaune a Sakkwato, mai kallo da kuma sharhin fina-finai) ta ba da misalin halayya da Hausawa suka ɗauka daga fina-finan Hausa:
  8. Akwai rikici da aka yi a wani fim mai suna Ɗakin Amarya.A wannan fim ɗin Halima Atete (uwargida) ta farfasa kayan jeren ɗakin 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.
  9. 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.
  10. A’isha tsamiya:Wannan wata sarƙa ce da aka yi yayinta. A’isha Aliyu Tsamiya ce ta yi amfani da sarƙar a fim ɗin nan mai sunaSo. Daga nan mata suka duƙufa wajen yayinta.
  11. 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 ɗauki yawon kowane kaso zuwa baya.

  Kammalwa

  Ga bisa dukkan alamu akwai ɗan bambance-bambance ga yadda manazarta ke kawo tarihin samuwar fina-finan Hausa. Wannan aikin ya waiwayi tarihin samuwar fina-finan Hausa a taƙaice. Haƙiƙa fina-finan Hausa suna da tasiri a kan rayuwar Hausawa. Wannan ne ma ya sanya aka samu ɗabi’u da dama a dalilin fina-finan. Waɗannan ɗabi’u sun shafi ɓangaren cin abinci, da halayya da kuma musamman sutura. Aikin ya kawo wasu daga cikin ɗabi’un da suka samu a dalilin wasannnin kwaikwayo. Waɗannan ɗabi’u sun haɗa 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

  1. Zai yi kyau masu hannu cikin shirya fina-finan Hausa su gane ɗumbin tasirinsa a kan rayuwar al’umma. Wannan zai sa su sake mayar da hankali kan shirya fina-finai waɗanda jigoginsu za su kasance masu amfanarwa ga ci gaban al’umma ta gaba ɗaya.
  2. Farfesoshi da daktoci da sauran masana da manazarta Hausa su kasance masu hannun sawa ko bakin magana a cikin harkar fina-finan Hausa. Wannan zai ba da damar jan akalar fina-finan zuwa hanyar da ta fi dacewa a ilmance.
  3. Gwamnati ta sanya hannu cikin harkar fina-finai ta hanyar tantancewa don hani ga miyagun ayyuka.

  Manazarta

  Abdullahi, I. da Maidabino, I. B. (2013). Rawar da fina-finan hausa suke takawa wajen ɓata al’adun Hausawa: Nazari daga fina-finai biyu Ƙara’i da Babban Yaro. A cikin Bunza, A. M. da wasu (editoci). Eɗepts 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 of the film industry in Nigeria. lagos: Third Press International.

  Ali, B. (2004). Historical reɓiew of films and Hausa drama, and their impact on the origin, deɓelopment and growth of the Hausa home ɓidious in Kano. In Adamu, A. U. et al (eds). Hausa Home Ɓideous: Technology, Economy and Society. Kano: Gidan Dabino Publishers.

  Al-kanawy, A. S. (2004). Fina-finan Hausa: Faɗakarwa ko shagaltarwa? In Adamu, A. U. et al (eds). Hausa Home Ɓideous: Technology, Economy and Society. Kano: Gidan Dabino Publishers.

  Aminu, A. (2002). Sababbin hanyoyin sadarwa da kuma yadda suka inganta samuwar wasan kwaikwayo a Arewacin Nijeriya. In Adamu, A. U. et al (eds). Hausa Home Ɓideous: Technology, Economy and Society. Kano: Gidan Dabino Publishers.

  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 Ɗanfodiyo, Sakkwato.

  Chamo, I. Y. (2004). Al’adun Turawa a cikin fina-finan Hausa. In Adamu, A. U. et al (eds). Hausa Home Ɓideous: Technology, Economy and Society. Kano: Gidan Dabino Publishers.

   Douglas, A, P. (2004), Nigeria. Philadelphia: Chelsea House Publisher.

   Dumfawa, A. A. (2002). Jigo a cikin fina-finai 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 littatafan zamani (1980-2002), a Cibiyar Nazarin Hausa, Jami’ar Usmanu Ɗanfodiyo, Sakkwato.

  Ɗangambo, H. A. (2013). Gurɓacewar al’adun hausa a yau: Dalilansu da hanyoyin magance su. A cikin Bunza, A. M. da wasu (editoci). Eɗepts of International Seminar (Taɓarɓarewar Al’adun Hausawa). Zariya: Ahmadu Bello University Press.

  Ɗanmaigoro, A. (2013). Tashin gwauron zabin fina-finan Hausa da taɓarɓarewar al’adun Hausawa a goshin ƙarni na 21. A cikin Bunza, A. M. da wasu (editoci). Eɗepts of International Seminar (Taɓarɓarewar Al’adun Hausawa). Zariya: Ahmadu Bello University Press.

  Ɗanjuma, A. H. (2004). Brief history of drama in northern Nigeria. In Adamu, A. U. et al (eds). Hausa Home Ɓideous: Technology, Economy and Society. Kano: Gidan Dabino Publishers.

  Fage, A. M. (2004). Economy and society in hausa cultural production: Implication of Hausa home ɓidious on social change. A cikin Hausa Home Ɓieous. Jami’ar Bayero, Kano.

  Gidan Dabino, A. A. (2001). Gudummawar fina-finan Hausa game da addini da al’ada. Takardar da aka gabatar a Makon Hausa, Sashen Harsunan Nijeriya, Jam’ar Bayero, Kano.

  Guibi, I. I. da Bakori, A. D. (2013). Rawar da kafafen yaɗa labarai suke takawa wajen ruguza al’adun Hausawa. A cikin Bunza, A. M. da wasu (editoci). Eɗepts of International Seminar (Taɓarɓarewar Al’adun Hausawa). Zariya: Ahmadu Bello University Press.

  Gwammaje, K. D. (2013). Kitso da ƙwarƙwata: Wakilcin al’adun Hausawa a fina-finan Hausa. A cikin Bunza, A. M. da wasu (editoci). Eɗepts of International Seminar (Taɓarɓarewar Al’adun Hausawa). Zariya: Ahmadu Bello University Press.

  Ibrahim, B. (Mrs) (2004). Hoton mata a cikin fina-finan Hausa: Tsokaci tsakanin al’ada da zamani. In Adamu, A. U. et al (eds). Hausa Home Ɓideous: Technology, Economy and Society. Kano: Gidan Dabino Publishers.

  Inuwa, U. A. (2013). Kutsen baƙin al’adu cikin fina-finan Hausa da yadda suke gurɓata al’adun Bahaushe. A cikin Bunza, A. M. da wasu (editoci). Eɗepts of International Seminar (Taɓarɓarewar Al’adun Hausawa). Zariya: Ahmadu Bello University Press.

  Isichei, E. A. (1997). A History of African Societies to 1870.UK: Cambridge University Press Cambridge.

  Iyan-tama, H. L. (2004). Matsayin fina-finan Hausa a Musulunci. In Adamu, A. U. et al (eds). Hausa Home Ɓideous: Technology, Economy and Society. Kano: Gidan Dabino Publishers.

  Kiyawa, H. A. (2013). Tsokaci a kan wasu matsalolin fina-finan Hausa wajen ɓata tarbiyya. A cikin Bunza, A. M. da wasu (editoci). Eɗepts of International Seminar (Taɓarɓarewar Al’adun Hausawa). Zariya: Ahmadu Bello University Press.

  Ƙaraye, M. da Yalwa, L. D., (editoci) (2006). Ƙamusun Hausa. Zaria: Ahmadu Bello Uniɓersity Limited.

  Larkin, B. (2004). From majigi to Hausa ɓideo films: Cinema and society in northern Nigeria. In Adamu, A. U. et al (eds). Hausa Home Ɓideous: Technology, Economy and Society. Kano: Gidan Dabino Publishers.

  Mai’aduwa, A. A. (2013). Taɓarɓarewar al’adun Hausawa a yau: Nazari a kan fina-finan Hausa. A cikin Bunza, A. M. da wasu (editoci). Eɗepts of International Seminar (Taɓarɓarewar Al’adun Hausawa). Zariya: Ahmadu Bello University Press.

  Malumfashi, 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 Ɗanfodiyo, Sakkwato.

  Mwani, J. A. L. da Ƙanƙara, I. S. (2013). The role of films in moral decadence among Hausa yourth and the emergence of ƙauraye miscreant actiɓities in Katsina. A cikin Bunza, A. M. da wasu (editoci). Eɗepts of International Seminar (Taɓarɓarewar Al’adun Hausawa). Zariya: Ahmadu Bello University Press.

  Sulaiman, A. I. (2013). Ta’addancin fyaɗe a fina-finan Hausa: Tsokaci kan tasirin fina-finan hausa ga taɓarɓarewar al’adu yau. A cikin Bunza, A. M. da wasu (editoci). Eɗepts of International Seminar (Taɓarɓarewar Al’adun Hausawa). Zariya: Ahmadu Bello University Press.

  Yakub, B. R. (2004). Gudummuwar da mata ke bayarwa a shirin fina-finan Hausa. In Adamu, A. U. et al (eds). Hausa Home Ɓideous: Technology, Economy and Society. Kano: Gidan Dabino Publishers.

  Yimi, O. (1981). Drama and Theatre in Nigeria: A Critical Source Book. Great Britain: Pitman Press.

  Waɗanda Aka Yi Hira Da Su

  Yahaya, S. (2016) Tattaunawa a kan tasirin fina-finan Hausa a kan al’adun Hausawa.

  Usman, U. (2016). Tattaunawa a kan tasirin fina-finan Hausa a kan al’adun Hausawa.

  Kaset-kaset Da Aka Nazarta

  • A’isha
  • Abban Sadiƙ
  • Basaja
  • Ɗakin Amarya
  • Gwaska
  • Jamila da Jamilu
  • Jarumin Maza
  • Mai Ciki
  • mujadala
  • Namamajo
  • Nass
  • Ƙarangiya
  • Salma
  • So
  • Wasila
  • Wuta Sallau