Mutanen kan Titi da Sana’o’insu
Shimfixa
A san mutum a san cinikinsa‟, wannan babi zai yi magana ne a kan mutanen kan titi da sana‟o‟insu tare da rayuwarsu. Kasancewar kowace sana‟a ita ce take samar da irin Hausarta ta
musamman wadda takan yaxu ta zama mallakar kowane mai amfani da harshe. Akwai kuma bayani a kan karin harshe da majiya harshe xaya da kuma dangantakar harshe da al‟umma.
Karin Harshe
Idan aka ce karin harshe ana nufin bambance-bambance ne na sarrafa harshe xaya. Watau, bambancin da ake samu a cikin harshe xaya. Akwai kare-karen harshe iri biyu a harshen Hausa da suka haxa da karin harshen yanki ko lardi da karin harshen rukuni. Da yake wannan binciken yana qoqarin tattaunawa ne a kan karin harshe na rukuni, to, a nan an kawo ma‟anar karin harshe na rukuni, a matsayin matashiya, Fagge (2002) ya xauko daga Bergery (1934) da Salim (1981) da Musa (1996) inda suka nuna cewa karin harshen Hausa yana da kare-kare na nahiya da kuma na rukuni amma a nan za a yi duba ne a kan karin harshe na rukuni. Karin harshe na rukuni wani vangare ne na karin harshe da ya danganci wasu mutane masu halayyar zamantakewa da kuma hanyoyin sarrafa harshe iri xaya, wato yanayin zamantakewarsu yana da nasaba da tasirin harshe da kuma yadda suke amfani da shi (Fagge 2002:97).
Hudson (1980:24) says: “a language variety is a set of linguistic items with similar distribution. The foregoing definition has two advantages
a) It allows the linguist to say that Nigerian English, English of the legal profession, and Standard English are all varieties of English language.
b) It helps the linguist to treat all languages of a community as a single variety since all the linguistic items have a similar social distribution”.
ya qara da cewa “karin harshe nau‟i ne na harshe da yake haifar da sakamako xaya na cimma burin sadarwa. Karin harshe na samuwa ba tare da wani cikas ba a cikin al‟umma xaya ta fuskoki mabambanta, kama daga dalilin yin amfani da harshen, matsayin mai magana ko sauraran maganar da kuma saqon da ake son gabatarwa.
a) Domin a kan ce Hausar ko karin harshen lauyoyi da makamancin haka.
b) Hakan na ba masana ilimin harsuna su kalli harshe a matsayin abu xaya.”
Sarari (1989:3) kuwa ga yadda yake ganin lamarin har ma yana cewa: “Karin harshe wani nau‟i ne na yadda wasu mutane suke amfani da harshen domin isar da saqo, ta hanyar yin amfani da wasu kalmomi ko ginin jumla ko qirar kalma, wanda wasu vangarorin ba sa amfani da su duk da cewa harshe xaya suke magana da shi”.
Wales (1989:398) says: “to obtain a given variety of language, three main variables are to distinguished which are felt to be very significant: Field ( subject-matter), medium ( speech or writing), and tenor (social role-which will influence the degree of mood)”.
Wales (1989:398) cewa ya yi: “za a iya samun kare-karen harshe ta la‟akari da ko a dalilan abubuwa uku‟:
1) Gurbi ko batun da ake magana ko sadarwa a kansa.
2) Hanyar isar da saqon.
3) Yanayin da ake ciki wanda yake yin tasiri a kan kalmomin da za a zava domin sadarwa”.
Ya cigaba da cewa dalili ko yanayi ne kan tilasta kaucewa daga daidaitaccen harshe zuwa yin amfani da wanda ba shi ba. Ke nan, wannan na nuni da cewa rukunin mutane da kuma batun da ake magana a kai su ne suke taka muhimmiyar rawa wajen samar da wani harshe. Watau karin harshe. Akwai hanyoyi uku na fahimtar karin harshe:
1) Ta fuskar yanayin mai magana (furuci).
2) Ta fuskar kalma da ma‟ana.
3) Ta fuskar ginin jimla.
Harshe abu ne na hulxa ta yau da kullum kamar yadda karin harshe yake. Wannan lamari na da alaqa da wannan aikin ganin cewa ana magana ne a kan kalma da ma‟ana, wadda wasu masu magana kan yi amfani da ita don bayyana kansu da ma badda bami a lokacin sadarwa.
Zarruk da Al-Hassan da Adamu (1990) "kuwa sun bayyana ma‟anar karin harshe da cewa “Yan bambance-bambancen lafazi da kalmomi da jumloli tsakanin rukunin al‟umma ko shiyyoyin qasa ne, mai harshe xaya”.
Karin harshe kalmomi ne na harshe waxanda ake amfani da su na musamman a wuraren sana‟a ko aiki ko yanayi da aka tsinci kai. Harshen da ma‟aikacin kiwon lafiya zai yi amfani da shi ya bambanta da harshen lauyoyi ko masu qere-qere za su yi amfani da shi, fitacciyar siffar ita ce ta bambancin ma‟ana ta yin amfani da kalma mai nufin wata ma‟ana ta musamman. Kamar yadda
Flexner yake gani duba Xantumbishi (2003:32-34). “Harshe na sajewa ko sauyawa a kowane lokaci da zaran an sami wani sabon tunani ko cigaba, hakan kan haifar da sababbin kalmomi”.
Fagge (2004:37) ya ce: “ Karin harshen rukuni vangare ne na karin harshe da ya danganci halayyar zamantakewa da kuma hanyoyin sarrafa harshe iri guda. Wato, yanayin zamantakewa na tasiri na musamman dangane da harshe da kuma yadda ake amfani da shi”.
Adam (2008) karin harshen rukuni wasu zavavvun kalmomi ne ko yankin zance na musamman wanda ake amfani da su a harshe domin bayyana wata ma‟ana da ta kevanta da wannan rukuni. Daga ma‟anonin da bayanan da suka gabata da kuma yadda Babanzara (2006) ya bayyana ke nan karin harshe na rukuni wani sarqaqqen zance ne ko magana wadda wasu kevavvun mutane kan yi amfani da su ko masu wata sana‟a ko qungiya mai wahalar fahimta. Daga cikin mutanen akwai varayi da xalibai da „yan boko da zaurawa da sauransu. Kar a xauka harshen Hausa ne kawai yake da kare-karen harshe a‟a, ai duk wani harshe na duniya ana iya samun sa da karin harshe.
Majiya Harshe Xaya
Majiya harshe xaya batu ne da masana ilimin walwalar harshe suke amfani da shi domin nuni da al‟umma masu harshe ko mutane masu yi da kuma jin magana da harshe iri xaya. Wannan ya haifar da ra‟ayoyi da dama dangane da ma‟anar majiya harshe xaya.
Gumperz (1962:386) says: “defines a speech community as any human aggregate characterised by regular and frequent interaction by means of a shared body of verval sags and set off from similar aggregates by significant differences in language use”.
ya ce…. “majiya harshe xaya rukunin wasu mutane masu harshe xaya da suke zaune tare kuma suke yawan hulxa ta sadarwa da juna, sannan ake samun wasu „yan bambance-bambance ta fuskar amfani da harshe a yayin da ake hulxa tsakaninsu da waxanda ba a cikinsu suke ba”.
Lyons (1970:326) “a speech community involves all people who use a given dialect. The criterion here is the absence of a cultural and social entity”. ya ce: “majiya harshe xaya ya qunshi dukkan mutanen da suke amfani da karin harshe xaya. Ke nan‟ majiya harshe xaya rukuni ne na mutane da suke amfani da karin harshe iri xaya ba tare da la‟akari da al‟ada ba domin sadarwa a cikin al‟umma xaya”.
Daura (1974) ya kalli majiya harshe xaya a Hausawa inda ya bayyana yanayin da Kanawa suke magana na nuna yanayin yadda suke hulxar kasuwanci.
Daba (1987) ya yi tsokaci a kan majiya harshe xaya a karin harshen kananci. Ya bayyana cewa akwai masu yin amfani da harshen Hausa a matsayin L1, L2 da kuma L3. Watau, masu harshen uwa da masu harshe na biyu da kuma harshen Hausa a matsayin harshe na uku. Duka waxannan bayanai na qoqarin bayyana yadda wani yanki a cikin al‟umma xaya, masu harshe xaya suke magana a tsakaninsu a lokacin sadarwa wadda a kan sami wasu „yan bambance-bambance. Waxannan yanki na mutane a fahimtar Daba kan kasance masu harshen uwa ko harshe na biyu ko kuma harshe na uku.
Dangantakar Harshe da Al’umma
Allah (SWT) da ya yi mutane jinsi-jinsi sai kuma ya ba su hanyar da za su yi mu‟amala da junansu, wato ta hanyar magana da harshe. Harshe na taka muhimmiyar rawa wajen isar da tunani da al‟adun kowace al‟umma. Akwai ma‟anoni mabambanta da aka bayar a kan ma‟anar harshe.
Abdullahi (1934:235) ya ce za mu iya ganin haka a wasu surori na Alqur‟ani mai girma. Misali, Suratul Rum ta 30 Aya ta 22. Allah (SWT) Yana cewa: “Kuma akwai daga ayoyinSa, halittar sammai da qassai, da savawar harsunanku, da launikanku. Lallai a cikin wannan akwai ayoyi ga masu ilimi” Sai kuma Suratul Hujurat ta 49, aya ta 13, Allah Yana cewa : “Ya ku mutane ! lallai ne Mu, Mun halitta ku daga namiji da mace, kuma Muka sanya ku dangogi da qabiloli, domin ku san juna. Lallai mafificin daraja a wurin Allah (Shi ne) wanda Ya ke mafifici a taqwa. Lallai ne, Allah Masani ne, Mai qididdigewa”.
Osisanwo (2003:1) “language is a human vocal noise or the arbitrary graphic representation of this noise, used systematically and conventionally by members of a speech community for the purpose of communication”. Osisanwo (2003:1) “harshe wasu „yan guntayen maganganu ne da xan Adam kan yi waxanda ake amfani da su tsakanin majiya harshe xaya domin tabbatar da an cimma burin sadarwa”.
Xantumbushi (2004) “Harshe shi ne magana ko furuci wanda ya bambanta mutun da dabba. Ana fassara tunani da harshe, da harshe ake sadarwa da harshe ake qulla abota da kuma tafiyar da dukkan al‟amurran rayuwa”.
Yakasai, (2012:47) ya bayyana harshe da cewa: “hanyar furta ma‟anoni da tunane-tunanen da suke ran xan-Adam. wato dai hanyar sadarwa tsakanin mutane. Ita wannan hanya kuma ba ganin ta ake yi ba, jin ta ake yi kawai, wato hanyar sadarwa ta xan-Adam (harshe) saututtuka ne masu ma‟ana da ake furta su, kunnen mai sauraro ya ji, kana basirarsa ta kama, ta fahimta domin amfaninsa”.
Tunda mun ji yadda masana ke kallon harshe yanzu za a karkata akalar bayani zuwa al‟umma. Al‟umma kuwa ita ce tarin xaixaikun mutane da suke zaune tare a gari guda, ko yanki ko lardi ko jiha ko qasa . Al‟umma tana iya qunsar qabilu daban-daban. Wannan ya nuna cewa duk inda aka sami fiye da xan-adam guda a wuri guda, to lalurar hulxa da mu‟amula ta kama. Hulxa da mu‟amala kuwa ba sa cika ba tare da magana ba. Ke nan, amfani da harshe tilas ne a yi hulxa, kuma lalura ce. Tun da yake haka ne kuwa, to buqatar harshe ga xan-adam ta kai qarfin
buqatarsa ga abinci da ruwa, ko ma wataqila har da iskar shaqa ( Rufa‟i, 1986). Yayin da wani masani ya bayyana al‟umma da cewa “Xaukacin mutanen da ke zaune a wuri xaya kuma suke da al‟adu da xabi‟u iri xaya” (Hornby, 1948). Kalmar dangantaka na iya xaukar ma‟anoni kamar alaqa, zamantakewa, qawance tsakanin abubuwa biyu ko fiye. Saboda haka, ta vangaren dangantaka muhimmancin harshe ga rayuwar xan-Adam ba abu ne voyayye ba.
Trudgil (1974:32-33) stated that …….. “sociolinguistics is a part of linguistics concerned with language as a social and cultural phenomenon”. Sociolinguistics is concerned with investigating the relationship between language and society with the aim of attaining a better understanding of the structure of a language and of how such a linguistic code functions in communication”.
Ya ce: “Sadarwa ko isar da saqo ta bayar da bayani da kuma tabbatar da alaqa da dangantaka tsakanin jama‟a. Ita dangantaka tana wanzuwa ne tsakanin xaixaiku da kuma al‟ummomi. Masanin ya cigaba da cewa “bambancin tafiyar da rayuwa na bambanta al‟umma fiye da bambancin shiyya”.
Al‟umma kamar tilon xan-adam tana da alfahari da kuma buri. Alfaharin nan shi ne tarihi, buri kuwa shi ne kokawar rayuwa domin yau da kullum . Saboda haka, a fafutuka ta wanzuwa, akwai buqatar abubuwan nan da suka zama dole ga kowace al‟umma domin rayuwa. Waxannan abubuwa su ne: mulki da shari‟a da tattalin arziqi da ilimi da addini da kuma al‟ada (Yakasai, 2012:51-54).Akwai dangantaka mabambanta da take tsakanin harshe da al‟umma kamar yadda masana suke gani.
Wardhaugh (1988:10) argues that, these conflicting ideas have produced four distinct theories:
I. Social structure may influence or determine linguistic structure and bahaviour.
II. Linguistic structure and/ or behavior may determine social structure. This is the view behind the Sapir-Whorfian hypothesis, the theories of Bernstein, and related linguists, who argue that a language by itself could have an overriding power on the user, sometimes to the point of complete domination.
III. The influence is bi-directional: a form of symbolic relationship between language and the society.
IV. There is no relationship between language and a social organization, and that either form is directly opposed to the other”.
Wardhaugh (1988:10) na ganin cewa akwai abubuwa huxu da wannan batu na dangantakar harshe da al‟umma ya gadar:
I. Tsarin zamantakewa kan iya yin tasiri ko tafiyar da yadda harshe ko xabi‟u kan kasance, akwai alamu da kan iya tabbatar da wannan tunani. Bambancin shekaru tsakanin wannan rukuni da wancan rukuni. Ke nan, wannan rukuni na mutane kan yi magana daban da na wancan rukunin mutane. Waxannan bambance-bambance kan kasance na yanki kai har ma da bambanci tsakanin maza da mata.
II. Harshe kan tafiyar da zamantakewar al‟umma, wannan shi ya yi daidai da tunanin Sapir Whorfian, Beinstein da wasu. Sun ce “harshe shi kansa na iya tafiyar da yadda mai amfani da harshen kan yi amfani da shi”. Yakasai, (2012) A wannan hasashe, cewa ya yi “harshe ya tanadar wa majiya wata dama ta hango duniya (harshe-linzamin-tunani) akasin yadda ake hangen sauran al‟amura”. Saboda haka, harshe yana tasiri kan al‟umma ta hanyar daidaita tunanin majiya kan lamuran duniya.
III. Tasirin vangarori biyun wato harshe da kuma al‟ummar kanta.
IV. Babu wata alaqa ko tasiri ta a zo a gani tsakanin harshe da zamantakewa domin kowanne na zaman kan sa ne.
Wardhaugh (1988:10) ya ba da ma‟anar ta qoqarin nuna dangantakar da take tsakanin zamantakewa da kuma harshe domin bayyana bambancin da kan faru a vangarorin biyu. Wannan na da alaqa da Trudgills (1974:32-33) Ilimin walwalar harshe vangare ne na nazarin harshe da yake kallon harshe ta fuskar zamantakewa da al‟adar al‟ummar da suke amfani da wannan harshe. Ilimin walwalar harshe na nazarin dangantakar da take tsakanin harshe da al‟ummar da suke amfani da wannan harshe da burin tabbatar da fahimtar tsarin harshe da kuma yadda qa‟idojin harshe suke a lokacin sadarwa.
Hudson, (1980: 4-5) has described the difference as follows: “Sociolinguistics is the study of language in relation to the society, while the sociology of language is the study of society in relation to language”.
Hudson, (1980: 4-5) ya bayyana cewa: “ilimin walwalar harshe na nazarin harshe ne da dangantakarsa da al‟umma, ya yin da nazarin zamantakewar xan-adam da harshe yake nazarin al‟umma da dangantakarsu da harshe”. Ke nan, idan muna nazarin ilimin walwalar harshe muna qoqarin fito da yadda al‟umma take magana da harshe ne domin gudanar da harkokin rayuwa ta yau da kullum. Hakan kan haifar da bambance-bambance a lokacin sadarwa.
Wannan ya yi daidai da tunanin Fromkin da Rodman (1978:272) suka ce “culture plays great role in dealing with language issues. This is because it determines the rules of social behavior”.
Fromkin and Rodman, (1978:272) “al‟ada na taka muhimmiyar rawa wajen tafiyar da harshe, saboda al‟adarce take nuni da yadda zamantakewa take gudana.
Holmes, (2001) ya bayyana ilimin walwalar harshe a matsayin wani fage na nazari da kan nazarci hanyoyin da ake sarrafa harshe domin tantance qima da walwalar harshe gida biyu:
I. Masu nasaba da harshe.
II. Masu nasaba da zamantakewa.
Akwai batun shekaru da jinsi da muqami da kuma matsayin mai magana a cikin muhallin sadarwa. Muhalli yana xaya daga cikin ma‟aunan walwalar harshe da yake da tasiri wajen zavin harshe ko karin harshen da za a yi sadarwa da shi. Matsayi ko muqamin mai amfani da harshe kan hana ambaton wasu batutuwa, ko kuma sun tanadar wa mai magana wani zavi na abin da yake so ya faxa. Dukkan waxannan ma‟aunai masu nasaba da zamantakewa ne suna kuma da tasiri kan ma‟aunai masu nasaba da harshe. Su kuwa ma‟aunan walwalar harshe masu nasaba da harshe suna jagora ne wajen zavin harshe ko kuma karin harshe. Ma‟aunai masu nasaba da zamantakewa kamar muhalli, sana‟a da kuma shekaru ma suna da tasiri wajen zavin harshe. Shi kuma bambancin karin harshe yana shafar tsarin sauti da qirar kalmomi da jumloli ne. (Crystal da Davy,1969 a cikin Yakasai, 2012:66).
Ma’anar Kan Titi
Kalmar titi ta samo asali ne daga ingilishi wato „street‟. Wanda Bergery (1934:1016) ya ce daidai yake da hanya. Hanya kuwa na nufin wurin da ake bi da qafa ko da abin hawa. ( Qamusun Hausa, 2006:195). Titi na matsayin wurin da mutane suke bi da qafa ko da abin hawa don gudanar da harkokin rayuwarsu na yau da kullun. Wajen da ake kai kawo na mutane da abin hawa na karfe ko wanda ba na qarfe ba. Kan Titi kuwa ya zamanto ko yana nuni da wurin da ake bi ne da qafa ko a abin hawa a lokacin zirga-zirgar mutane ko dabbobi a birni ko kuma a qauye daga wannan wuri zuwa wancan wuri, a gari xaya ko kuma a mabambantan gari.
Rayuwar Kan Titi
Rayuwa na da ma‟anar cigaba da wanzuwa ko havaka ko kuma girma (Bergery,1934: 907). „Allah xaya gari bamban‟. „Kai „yan yara gumi na nake ci‟. „Kowa ya ci da mai kuxi nai‟. An fara da wannan batu ne don qoqarin bayyana yadda rayuwan kan titi take. Rayuwar kan titi na nuni da yadda mutane suke qoqarin cigaba da wanzuwa a duniya ta hanyar kai kawo don neman abubuwan biyan buqatun rayuwa waxanda xan-adam ke buqata. Watau, kuxi da a kan yi amfani da su wajen saye da sayarwa na abinci da abin sha da sutura da magani da makamantarsu. „In ba ka yi ba ni wuri‟. Rayuwar kan titi, rayuwa ce ta ka zo na zo kowa ka gani na qoqarin nema ne ko ta hanyar da ta dace ko kuma akasin hakan, watau ta hanyar da al‟umma ba ta aminta da ita ba. Rayuwa ce ta ba zama, a tsattsaye rayuwar take kowa kansa ya sani sannan wani ya biyo baya. Rayuwa ce da babu kunya sosai ga masu rayuwar da kan yi duk abin da suka ga dama matuqar za ta kai ga cimma manufarsu ta fitowa kan titi. Wannan ya haifar da mutane iri-iri ta fuskar halayya da xabi‟a da kuma zamantakewa da tattalin arziqi na mutane.
Mutanen Kan Titi
Mutane jam‟i ne na kalmar mutum da take nufin halittar Ubangiji mai hankali da tunani da fasaha, mai tafiya a kan qafafuwa biyu
(Qamusun Hausa, 2006:354). Ke nan, mutane su ne halittar Ubangiji masu hankali da tunani da fasaha, masu tafiya a kan qafafuwansu waxanda suke rayuwa a duniya suke kuma gudanar da harkokin rayuwar ta yau da kullun. Mutanen kan titi na nufin waxannan halittun ubangiji masu hankali da tunani da fasaha, masu tafiya a kan qafafuwa biyu da suke gudanar da harkokin rayuwarsu. Harkokin rayuwa na xaukar ma‟anar hanyar da suka zava don neman abinci ko taro da kwabo. A Zariya da Sakkwato da kuma Kano akwai qabilu mabambanta, da suke zaune waxanda suke gudanar da harkokin rayuwarsu ta yau da kullum kamar yadda kowa da kowa yake tafiyar da rayuwarsa ba tare da wata tsangwama ba. Daga cikinsu akwai, Yarbawa da Inyamurai da Katafawa da Nufawa da Ibira da Barebari da Tibi da Idoma da makamantarsu. Waxannan qabilu na gudanar da harkokinsu ta hanyar yin sana‟o‟i daban-daban da burin samun taro da kwabo. Akwai kuma sana‟o‟i mabambanta da mutane suke yi don neman abin da za su biya buqatar kai. Mutane iri-iri ne kowane mutun akwai shi ko akwai ta da yanayin rayuwa, wasu na yin abubuwan da suka dace; yayin da wasu kuwa abin ba a cewa komai. Wannan ya haifar da mutane na gari da kuma lalatattun da suke rayuwa a doron qasa. Na gari abu mai kyau, wanda kowa ke son abin. Mutane iri-iri ne ta fuskar xabi‟a akwai na gari mai kyau wanda kowa yake so yake kuma burin ya zama ko a danganta shi da wannan mutum. Karin magana na cewa …. “Na gari na kowa‟ wadda ake cikasawa da cewa „Mugu sai mai shi‟, kuma karin magana nau‟i ne na adabin baka. Adabi kuma hikima ce da ta qunsu cikin harshe; shi kuwa harshe maqunsar tunani ne ko saqo ko ilimi. Na gari mutumin kirki, maisauqin kai, ga fara‟a da son mutane” ( Muhammad, 1997).
Mutumin kirki kamar yadda Kirk-Greene (1974:16) ya bayyana mutum ne mai hali da gaskiya da amana da karamci da haquri da hankali da kunya da ladabi da mutumci da kuma kirki. “Na gari shi ne mutumin da ke zaman lafiya da kowa kuma kowa na sonsa. Kamar yadda karin maganar Hausa ke nuna wa ; Na gari na kowa, Mugu sai mai shi. Haka kuma kowa ya yi na gari don kansa kuma na gari shi ke sai da kansa. Zama mutum na gari ya haxa da biyayya da alheri da mutumci da sauransu”. (Amin, 2002:264-265). Tabbas a cikin mutanen da suke rayuwa akwai waxanda suke na gari ne domin kuwa sun fito kan titi ne da manufar neman abin da za su rufawa kan su asiri a rayuwar duniya. Har wayau, akwai malamai waxanda suke da ilimi na addini kuma suna amfani da ilimin nasu wajen gudanar da harkokin rayuwar tasu da ma masu ilimin boko. Latatattu jam‟i ne na kalmar lalatacce. Lalatacce na da ma‟anar hali marar kyau, fasiqanci, shegantaka ko shaqiyanci. (Qamusun Hausa, 2006:300). Lalatacce kishiyar na gari na kowa ne, wannan ne ma ya sa ake cikashe wannan karin magana da „mugu sai mai shi‟. Tabbas ko tantama babu idan an yi maganar mutane lalatattu to akwai su a kan titi, kusan ma a iya cewa, ai nan ne ma matattararsu ko cibiyarsu a saboda kasancewar wurin ka zo na zo. Akwai mutanen da su sun fito kan titin ne da manufar aikata miyagun abubuwa ko aikata laifuka irin su sace-sace da shaye-shayen miyagun qwayoyi, wanda daga qarshe kan haifar da aikata kowane irin laifi da xan-adam kan iya aikatawa a duniya; matuqar dai za a sami quxi a yi bushasha.
Da zarar an yi magana ko aka ce a kan titi tunanin da kan zo ran mutane shi ne, wuri ne na aikata ayyukan assha, to amma ka da fa mu manta kamar yadda na ambata a sama ba a taru an zama xaya ba; dalili kuwa akwai waxanda ba hakan suke ba. Kuma kinaya ce aka yi don bayyana wani nau‟i na Hausa da ake yi a lokacin sadarwa. Hausawa kan ce mutum fari ne, shi ke rina kansa ya zama baqi. “Mutum dangin shirinya. “Shirinya ravi-ki-kashe”. “Mutum mugun ice”. (Amin, 2004 :212-213). Na kawo waxannan karin magana ne don bayyana yadda Hausawa ke kallon mutum lalatacce ko mutane lalatattu, wato, mugu sai mai shi. Wannan ne ma ya sa ake kallon lalataccen mutum da munanan halaye tare da munanan ayyuka
Sana’o’in Kan Titi
A san mutum a san cinikinsa. An fara da wannan kirari ne dangane da ire-iren sana‟o‟in da ake yi ko ake samu a kan titi. Sana‟a na nufin aikin da mutum yake yi don samun abinci. (Qamusun Hausa, 2006:387). Sana‟a na nufin hanya ko wani aiki da mutum xaya ko wasu mutane suke bi domin samun abin masarufi, wato yin duk wani abu da zai samar wa mutum kuxi don saka wa a aljihu wadda al‟umma ko al‟ada ta aminta da ita ko kuma wadda al‟umma ba ta yadda ba amma wasu daga cikin al‟ummar na yi a rayuwa. Misali sace-sace da sayar abubuwar da kan sa maye da makamantansu.
Masu Motocin Haya
Akwai masu motoci da suke amfani da motocinsu a kan titi a matsayin hanyar sana‟arsu da suke yi don gudanar da harkokin rayuwarsu na yau da gobe. Sana‟ar tuqi sana‟a ce da wasu mutane daga cikin al‟ummar Hausawa ke yi domin neman abin biyan buqatar rayuwa.
"Sana‟ar tuqa mota ta samu a qasar Hausa a bunqasar qere-qere a duniya, Hausawan farko sun fara tuqa manyan motoci na kasuwanci ba na hukuma ba. Ga dukkan alamu Yarbawa da Nufawa suka zo da sana‟ar tuqi a qasar Hausa. A taqaice, sai bayan da sana‟ar tuqi ta samu karvuwa aka fara buxe tashar mota a arewacin Nijeriya” (Bunza, 2005:9).
Tasha muhimmin wuri ne ga harkokin sana‟ar tuqin mota ta haya. Tasha na da ma‟anar wurin tsayuwar mota ko jirgin sama ko ta ruwa, don sauke ko xaukar fasinja da kaya. Tasha wuri ne da ya qunshi matafiya fasinjoji da „yan kamasho da direbobi da sauran masu abin sayarwa. Tasha wuri ne na hada-hadar mutane maza da mata, wuri ne inda mutane suke zuwa domin yin tafiya daga wannan wuri zuwa wancan.
”A qa‟idar tuqin Hausawa za a ba direba mota ya nemo kuxi da ita a biya shi ladarsa. Idan a ka ba shi motar, shi ke da ikon nemo wa motarsa yaro watau (karen mota). Wasu kan yi qa‟idar cewa, idan motar ta biya kuxinta sai a yi wa motar kuxi, a kasa kuxi gida uku. A wata qa‟idar kuwa, sati duk za a qayyade abin da ake son ya kawo na kuxi. Idan aka yi qa‟ida da direba ya sava sai a karve motarsa a bar shi a banza. Ga al‟ada a kan aza wa direba wasu dokoki na cewa, idan ya sava su za a karve mota. Akwai kuma tsarin haya-facezi” ( Bunza, 2005:9).
Kamasho kalma ce ta Ingilishi da ke nufin „commission‟ wadda aka Hausantar da ita zuwa kamasho. „Yan kamasho rukuni ne na mutane da suka xauki sana‟ar tsayawa a wuraren da motocin haya suke tsayawa, a tasha ko a wata babbar mahaxa da sukan riqa kiran fasinjoji domin su shiga motar haya; daga qarshe sai a ba su wani abin hassafi. „Yan kamasho ba direbobi ba ne sai dai masu sana‟a ne tare da masu motocin haya. Kamasho sana‟a ce wadda ake samun tsofaffi da matasa maza suke yi ana samunsu a tashoshin mota, da ma duk wata mahaxa da mutane suke yawan haxuwa a gefe ko kuma a kan titi, a cikinsu akwai waxanda asalinsu Hausawa ne da kuma waxansu qabilun da ba Hausawa ba. Ana yin sana‟ar kamasho a tashoshin mota da kuma duk wata babbar mahaxa ko wajen tsayawar motoci, wato madakata.
‘Yan Bas (Bus)
Bas kalma ce ta Ingilishi da aka fassara ko a ka Hausantar da ita da BAS da take nufin motar da aka ware ta domin yin haya wadda take da kujerun zama guda goma ko kuma mai 18 ko 22. Akwai motocin haya na bas kamar C20 da Hayis da Urban da makamantansu.
Xan bas shi ne mutumin da ya mayar da hanyar neman abincinsa ta tuqin irin waxannan motoci, yana yin zirga-zirga da jama‟a daga wannan unguwa zuwa wancan unguwa ko kuma daga wannan gari zuwa wancan gari. Xan bas tare yake da yaronsa wanda ake kira yaron mota ko karen mota, shi ne wanda kan riqa taimakon direba wajen kiran fasinja musamman ma a tsakanin masu zirga-zirga a cikin gari. Haka kuma, ana samu a tsakanin masu zirga-zirga daga
wannan gari zuwa wancan gari. Maza ne aka sansu da sana‟ar tuqin bas da ma yin karen mota a Zariya da Kano to amma a Sakkwato babu „yan bas kamar Zariya da Kano.
‘Yan Tasi
Tasi kalma ce ta Ingilishii „taxi‟ da take nufin qaramar mota da ake amfani da ita domin yin haya a kan titi wajen neman nera da kwabo. A Zariya, mafi yawan motocin tasi a yau ba su da fenti na musamman da yake rarrabe su da sauran motoci qanana, sai dai da zarar an gan su suna da almomin da suke bayyana su. Motoci ne qanana marasa tsada kamar Golf da Toyota da Datsun da Peugeot da Mazda da Passat da makamantarsu. An fi samun motocin tasi daga Samaru zuwa Kongo daga Kongo zuwa Gaskiya da xan magaji da Park road zuwa Kongo da kuma Kofar Doka zuwa xan magaji da Wusasa. Sannan kotun „yan azara zuwa hanyar Soba da kuma kofar doka zuwa hanyar Soba. Xan tasi kuwa shi ne mutumin da ya mayar da hanyar zirga-zirga da mota qarama a matsayin sana‟arsa da yake neman taro da kwabo wadda yake xaukar fasinjoji a ciki. A Kano kuwa kusan a ce babu wurin da xan tasi ba ya shiga ko ba a samunsa, a Sakkwato an fi yin haya da babura duk da yake akwai „yan tasi.
‘Yan A-cava (Masu Haya da Babura)
Kalmar babura jam‟i ne na babur. Babur na nufin abin hawa mai qafa biyu mai aiki da inji da kai na riqewa, yana da gudu sosai, amma bai kai na mota ba (Qamusun Hausa, 2006:26). Wasu kan kira mai wannan sana‟a da suna xan kabu-kabu da xan goyin ko xan ayisfires. Wannan harka sana‟a ce kamar yadda wannan masani ke faxa:
”Wasu na kiran sana‟ar haya da babura da suna a-cava. Sana‟ar a-cava, sana‟a ce da ta jivanci haya da babura. Wannan kalma ta samo asali ne daga irin halayyar masu hayar babura inda suke xauko zunduma-zunduman „yan mata goyo biyu. Bisa wannan dalili idan wani abokin sana‟arsu ya gan shi sai ya ce da wanda ya xauko matan lalle ka cava”.
(Fagge, 2004:125). Yayin da wasu suke ganin a‟a ai a dalilin kai komo da suke yi ne a lokacin gudanar da sana‟ar shi ya haifar da wannan suna. Wasu kan kira mai wannan sana‟a da suna xan a-cava ko xan-kabu-kabu da wanda yake nufin mutumin da yake xaukar mutane da babur, ko da mota wadda ba ta haya ba ana biyansa. Amma a Sakkwato sunan xan a-cava xan kabu-kabu. „Yan a-cava sun kasu kashi uku dangane da gudanar da sana‟arsu. Kamar haka:
I. „Yan awizo, wannan rukuni ne na „yan a-cava da kullum za a ga babur xinsu tsaf-tsaf, kana cike da kwalliya da abubuwa kamar hotuna da faya-fayen sidi ; suna tafiya suna goge tayoyin mashin da tsumma kuma suna karkacewa a kan mashin xin.
II. „Yan arubta, su ne waxanda kullum a cikin gudu suke ko da kuwa akwai cinkoso sai sun san yadda suka kukkutsa da kuma kurkurxawa tsakanin motocin da suke wucewa ; don kawai su ga sun wuce.
III. „Yan farar hula, su ne masu bin qa‟idojin tuqi tafiya cikin natsuwa masu qoqarin bin qa‟idojin hanya daidai gwargwado ; mafi yawansu dattijai ne.
A qasar Hausa maza ne matasa da tsofaffi masu aure da marasa aure suke gudanar da wannan sana‟a ta a-cava.
Naxewa
A wannan babi an yi qoqarin bayyana karin harshe da majiya harshe xaya da kuma dangantakar harshe da al‟umma a mahangar masana. Kasancewan babin na da taken mutanen kan titi da sana‟o‟insu, wannan ne ya sa a ka tsunduma wajen kawo ma‟anar kan titi da mutanen kan titi da sana‟o‟i daban-daban da ake da su. An kuma bayyana yadda mutanen kan titi suke da ya haifar da mutane na gari da kuma lalatattu, hakan ke yin jagoranci wajen qirqirar harshen da za a yi sadarwa da shi a lokacin sadarwa. Bayanan sana‟o‟in da aka yi sun haxa da masu haya da abubuwan hawa da suka qunshi masu bas da „yan tasi da kuma „yan a-cava da ire-irensu daga nan sai aka naxe babin.
