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FINA-FINAN HAUSA NA 2000-2017: NAZARIN YANAYINSU DA SIGOGINSU
The Hausa films do face a lot of challenges from scholars, clerics and parents with regard to their theme, plot, costume, language, characters and characterizations. Whereas, some viewers argue that the films do not portray the customs, norms and values of Hausa society they claim to belong. While some of the producers and characters argue that there is nothing wrong in the films, because to them, they are putting in their best to educate, and entertain the society. As a result of the above argument, this research entitled “Hausa Films of 2000-2017:An Analysis of Their Forms And Features” attempts to study Hausa films with the view of passing an academic judgment. The research therefore selected ten films from various perspectives and analysed them. Ethnography theory is the theoretical framework for the analysis of the data. The methodology used employs descriptive method. Data for the research were gathered from the questionnaires administered and oral interviews were conducted with the stakeholders and some scholars in the academia, alarge number of questionnaires were administered, those retrieved were used for analysing the data. The analysis of the data was based on the five basic features in studying films, which are adopted from Haruna (2012). The research was able to discover that some Hausa films lack originality in the storyline(plot), because they are an imitation of European or Indian cultures. Furthermore, some of the films portray other non-Hausa cultures within the Nigerian society. The research also identified that, what the producers are after is the monetary gains not the representation of Hausa norms and values. It was also discovered that a substantial percentage of the characters are non-Hausa natives and therefore most of the foreign cultures infused into Hausa films might have emanated from them. While a number of producers‟ only concern themselves with the monetary proceeds realized from the films.
Fina-finan Hausa na shekarar 2000 zuwa 2017 suna fuskantar suka daga wajen malaman addinin Musulunci da na boko har ma da iyaye bisa yadda ake aiwatar da su, ba sa bisa tsari na wakiltar al‟adu da xabi‟un Hausawa balle uwa uba addini wanda aka san Bahaushe yakan yi riqo da shi kodayaushe a cikin rayuwarsa. Kodayake wasu daga cikin masu sana‟ar fim xin suna ganin babu wani abin qi a cikin fina-finan nasu, sun ce su dai suna ilimantar da al‟umma kuma suna nishaxantar. Kash! Sai dai ba a nan gizo ke saqa ba, domin waxanda aka yin fim xin domin su har yau qorafe-qorafe suke yi a kan masu samar da fim xin da kuma masu taka rawa a cikin fim. Don haka, wannan bincike ya yi qoqari ya shigo tsakiya domin nazarin wasu fina-finan don a ware tsakuwa daga cikin aya. Hanyoyin da aka bi wajen yin bincike sun haxa da ginshiqan hanyoyi; inda aka tattauna da masana da masu ruwa da tsaki a harkarsamar da fina-finai irin su furodusoshi da daraktoci da jarumai har ma da „yan kallo. Sannan akwai sauran hanyoyi da aka bi na raba bugaggun tambayoyin bincike ga masana, tambayoyin da aka karvo sun kai aqalla kashi 72% na duka tambayoyin da aka raba, an kumayi sharhinsu. An xora sharhin fina-finan da aka yi nazarin su a kan tsarin nazarin fina-finai na jigo fim da tsarin fim da harshen „yan wasa da tufafin„yan wasa da halayyar „yan wasa kamar yadda aka xauko a cikin Haruna (2012). Binciken ya gano yawanci fina-finan Hausa ba su da asali, wato wanki da xauraya ya mamaye kusan duka qullin labarin fim. Sannan sun fi mai da hankali wajen kwaikwayo fina-finan Turawa da na Indiyawa, har ma da na wasu qabilu maqwabtan Hausawa. Binciken ya gano da dama daga cikin masu aiwatar da fim xin asalin su ba Hausawa ba ne, don haka ba lallai ne su damu da kare martabar al‟adar Bahaushe ba. Sa‟annan da dama daga cikin masu samarda fina-finan Hausa wato furodusoshi sun fi mai da hankali wurin neman kuxi, ba kare tadar Hausawaba.
Adabi madubi ne da yake haskaka rayuwar al‟umma. Adabi shi ne faifai da ake amfani da shi domin a baje kolin fasahar al‟umma, wato gwanintarta a fagen harshe da al‟adunta in ji Umar, (1987:5). Qarqashin adabin ne ake tantance yadda al‟umma takan aiwatar da al‟amuran rayuwarta na azancin magana da waqe-waqe da wasanni da kuma labaru, duk waxannan fagage ne da suke qunshe cikin rayuwar al‟umma kama daga haihuwa da aure da kuma mutuwa.
Cudanyar Hausawa da baqin al‟ummomi ta sa an sami bunqasar adabin Hausa a zamanance musamman a fannin karatu da rubutu irin na ajami da na boko. Bayan samuwar karatu da rubutun boko, sai aka assasa ci-gaban adabin rubutun zube da rubutattun waqoqi da wasan kwaikwayo na zamani. Fim na xaya daga cikin nau‟o‟in adabin zamani da yake fito da al‟adu da dabi‟u da kuma fasahar al‟umma (Sulaiman, 2015:3-4). Adabi shi ne yake taskace yadda al‟amuran rayuwar al‟umma ke gudana a rubuce ko a zahiri ta hanyar wasan kwaikwayo ko sauraro a rediyo ko a talabijin. Ita kuwa al‟ada, a ganin Umar (1998) sababbiyar hanyar rayuwa ce, wadda akasarin jama‟a na cikin al‟umma suka amince da ita. Ya ce waxannan zavavvun abubuwa waxanda aka saba da su, sukan haxe kowane fanni na rayuwar Xan Adam, kamar dangogin ibada da harshe da abinci da sutura da muhalli da sana‟o‟i da mulki da aqida da tsarin zaman tare. A taqaice ire-iren waxannan amintattun abubuwa da mutanen nan suka amince masu, suka saba da yin su, su ne al‟adunsu, in ji Umar, (1998: 4).
Shi kuwa fim yana xaya daga cikin hanyoyin sadarwa na zamani da ake shiryawa don isar da saqo da kuma wayar da kai ko juyar da tunanin xan Adam. Haka kuma akan yi amfani da fim domin yaxa wata manufa mai kyau ko kishiyar haka ta hanyar amfani da na‟urar xaukar hoto mai motsi, daga bisani bayan an tace sai a sarrafa shi zuwa faifai na Bidiyo ko CD (Umma, 2008:61). Wannan bincike yana goyan bayan wacan ra‟i na Umma a kan cewa fim abu ne wanda yake haska adabin al‟umma. Kamar yadda ake nazarin wasan kwaikwayo, ya Allah rubutacce ko na talabijin ko na rediyo ko kuma na majigi/silima, to, haka shi ma fim yake wani nau‟i na adabi ne da akan yi nazarinsa ta fuskoki daban-daban. Don haka, a turbar adabin fina-finai za a yi nazarin al‟adun wata al‟umma da ta yi naso a cikin wata, da nazarin harshe har ma da tunanin al‟umma, kamar yadda muka gani ayyukan Ahmad, (2016) da Rabi (2016) da sauran lamura da suka jivanci zamantakewar al‟umma. Wataqila wannan bai rasa nasaba da daxaxxiyar alaqa da ta wanzu a tsakanin al‟ummar Hausawa da wasu baqin al‟ummomi maqwabtan Hausawa, a wata riwayarsu Mahadi (1979) da Sani (1978) sun ce wannan dangantaka, an qulla ta ne tun a wasu lokuta masu tsawo da suka shuxe, kuma shi ma Ajayi (1970) da Smith (1983) da Jaja (2008) da Muhammed, (2011) sun tabbatar da hakan a ayyukansu.
Irin wannan dangantaka ba ta tsaya nan ba, sai da ta yi naso har ta kai ga adabin fina-finan Hausa. fina-finan Hausa suna taka rawar fito da adabi da al‟adun Hausawa na gargajiya da na zamani, kodayake ana samun qorafe-qorafe a kan yadda ake aiwatar da harkokin fim xin a wannan zamani a qasar Hausa a kan ba sa tafiya bisa tsari. A wannan bincike an yi nazarin al‟adu da xabi‟un Hausawa a matsayin wani mataki na tantance fina-finan Hausa da kuma
fina-finai da Hausa. Misali a da can baya, a tsakanin 1980 har zuwa farkon 2000 akan gina fina-finai Hausa a bisa al‟adun Hausawa kawai masu nuna ainihin tsarin rayuwar Hausawa da yanayin zamantakewarsu. Misali, fim xin “Daskin da Rixi” an xauko shi ne daga adabin tatsuniyar Hausawa, aka juya shi ya koma fim. An nuna al‟adar rayuwar Bahaushe tsagwaronta tun daga muhalli da halayya da zubi da sutura da sha‟anin mulki (sarauta) da cimakar gargajiya da biyayya a gargajiyance da kuma amfani da daidaitacciyar Hausa. Haka kuma a fagen adabin zamani sai aka xauko labarin Sarki Jatau daga littafin Magana Jari ce aka shirya fim mai suna “Sarki Jatau”. Fim xin ya nuna yadda ake aiwatar da wasu bukukuwan gargajiyar Hausawa da mulki da kaxe-kaxe da girmamawa da kara da kawaici da kunya. Don haka, abin ya ci gaba har ta kai fina-finan Hausa a yanzu suna sauya kamanni ko siffa da fasalin aron al‟adu da harshe da xabi‟u daga labarun qasashen waje da kuma aro daga fina-finan Turawa da Indiyawa da Sinawa da Larabawa a juyar da su zuwa fim na Hausa, hakan ya haifar da kutsen baqin al‟adu da xabi‟u na nesa a cikin fina-finan Hausa. A riwayar su Adamu (2004) da Lakin (2004) da Umma (2008) da Inuwa (2009) da Chamo (2012), fina-finan Hausa suna kwaikwayon al‟adun maqwabtan Hausawa kamar Yarbawa da Inyamurai da Nufawa da Gwari da Kanuri.
Saboda haka, wannan nazari mai suna fina-finai Na Shekarar 2000-2017: Yanayinsu da Sigoginsu, ya ginu ne a kan nazarin tasirin baqin al‟adu a fina-finan Hausa, sai dai kuma kafin a fito da baqin al‟adun an fara da nazarin fina-finai na Hausa tsantsa, ta hanyar nazarin fim, wato kawo xan sharhi game da kowane fimda kuma bayanin a kan zubi da harshe da tufafi da halayya tare da jigon kowane fim. Har ila yau, an kawo bayani kan fina-finai da aka
yi su da Hausa, amma suke cike da baqin al‟adu, su ma an bi matakan nazari wajen tantance su da nufin cim ma manufar wannan bincike.
Duk da cewa ba sabon abu ba ne a sami aro na al‟ada ko na harshe a cikin adabi, sai dai akan yi wannan aro ne ta hanyar hikimar nan ta hankaka mai da xan wani naka. An yi haka da dama a sassa na adabi musamman a qagaggun labarai. Shi ma fim ba a bar shi a bayaba wajen irin wannan aron, sai dai daga shekarun 2000…, an lura cewa irin wannan aron ya wuce gona da iri, har ta kai ga tasirin aron ya sa masu kallo sun gane cewa ba aro ba ne wanki da xauraye ne kawai.Manufa da muradin wannan aiki su ne:
i. Nazartar fina-finan Hausa na shekarar 2000-2017.
ii . Fito da tasiri ko illar waxannan fina-finai ga bunqasar adabi da al‟adun Hausawa tare da
tantance matsayin fim a cikin adabin Hausa. Da dalilan da suka haifar da wannan matsalar.
iii. Amfani da hanyoyin nazarin fim a matsayin mizanin auna fina-finan Hausa da kuma fina-finai da Hausa.
iv. Fayyace tasirin baqin al‟adu da ake samu a fina-finan Hausa ga rayuwar Hausawa a wannan zamani, ta yadda za a tantance fina-finai da aka yi da Hausa, da waxanda aka yi su cikinHausa.
v. Domin a yi nazarin yanayi da sigogin fina-finan Hausa da kuma fina-finai da Hausa.
Nazari a kan fim musamman na Hausa ba baqon abu ba ne. An gudanar da ayyuka da dama kama daga nazarin jigo da salo har ma da tasirin baqin al‟adu a cikin fim,kamar ayyukan su Inuwa (2009) da Abbas (2008) da Aminu (2012) da Chamo (2015) da Sulaiman (2016) da sauransu. Sai dai har yanzu da sauran rina a kaba, domin galibin waxannan ayyuka ba su tavo inda ke ci wa al‟umma tuwo a qwarya ba. Ma‟ana qorafin da masu kallo da sauran al‟umma suke yi cewa fina-finan Hausa ba sa wakiltar al‟adu da xabi‟un Hausawa shi ya asassa wannan bincike, amma duk da haka ana son kallon su domin suna nuna wasu abubuwa waxanda al‟ummar Hausawa sun tasirintasu da su, a sakamakon tarayya ko tasirin baqin al‟adu a cikin rayuwar Hausawa, kamar Indiyawa da Turuwa.Domin ko ayyukan da aka yi kan tasirin baqin al‟adu a fina-finan Hausa, ya tsaya ga nazarin al‟adun na nesa ne kawai, kuma ba a yi qoqarin tantance fina-finai na Hausa da kuma fina-finai da Hausa ba. Bisa wannan dalili ne wannan bincike ya yi hovassa da niyar cike wannan givi.
Item Type: Ph.D Material | Attribute: 328 pages | Chapters: 1-5