TARIHIN KASAR HAUSA DA AL' ADUNSU NA GARGAJIYA. THE HISTORY OF HAUSA LAND AND THEIR CULTURES

ABINDA KE CIKI

Gabatarwa ..... 3

Bayanin aladar hausawa..….... 3,4

Rassan Al'ada ... 5

TARIHIN AL ADAR KASAR HAUSA....5,6

ASALIN KASAR HAUSAWA. 7,8

ASALIN KALMAR HAUSA DA MAANARTA8,9,10

SIFFOFIN BAHAUSHE DA HALAYENSA..10

SHUGABANCI A WURIN HAUSAWA... 11

DOKA A KASAR HAUSA.12

RABE-RABEN TSARIN DOKA A KASAR HAUSA..12

DOKA A BANGAREN CIKIN GIDAN HAUSAWA..12,13

DOKA A BANGAREN SHUGABANN......13

MAI UNGUWA...13 ,14

DAGACI (FAGACI)..14

HAKIMI ...14

SARKI...14

DOKA A BANGAREN MASU SANAOIN GARGAJIYA...14,15

ADDINI DA BAUTA A WURIN HAUSAWA......15,16,17

TUFAFIN HAUSAWA NA GARGAJIYA..17,18,19

TASIRIN ZAMANANCI AKAN SUTURA..... 20

MAGUNGUNAN GARGAJIYA NA BAHAUSHE.20,22,23

SANAA DA MUHIMMANCINTA A WURIN BAHAUSHE..23

Sanaoin Maza....23,24,25

Sanaoin Mata....26,27,28

Sanaoin Tarayya....28,29,30,31

NAUOIN SANAOI A KASAR HAUSA   ....31

BUKUKUWAN HAUSAWA..31,32

Bukuwan da suka shafi addini...32

Bukukuwan da ba su shafi addini ba..32,33,34

BIKIN AURE A KASAR HAUSA..34,35,36

IRE-IREN AURE A KASAR HAUSA..36

MATAKAN AURE A KASAR HAUSA...36,37,38,39

HANYOYIN TARBIYANTARWA DA WASANNIN HAUSAWA...39,40

Ire-iren Tatsuniyoyin Hausawa..40,41

WASANNIN HAUSAWA  NA GARGAJIYA..42

Al adar auren malam bahaushe..42,43

MAHANGA TA  KANO DAGA DUTSEN DALA....43,44,45,46

TARIHIN BARBUSHE DA TSUMBURBURA46,47,48

WASU DAGA CIKIN HOTUNAN DUTSEN DALA....48,49,50,51,52, 53

TARIHIN KOFOFIN KAN54

TARIHIN KOFOFIN KANO GUDA 15 DA 

HOTUNANSU..55,56,57,58,59,60,61,62,63,64,65,67,68

Kammalawa .. 68,69

Manazarta ...69

GABATARWA

Cikin yardar Allah zanyi bayani  akan Alada  irin ta hausawa kamar yadda mukasani hausawa suna da aladu daban daban, al adun hausawa sune kamar haka 

1-addini 

2-Rayuwar Hausawa 

3-Tsarin zaman Jama' a

4-Shugabanci 

5-Tattalin arzuki 

6- Magunguna

7- Bukukuwa da wasanni

Bayanin Aladar hausawa

Alummar Hausa dai, alumma ce dake zaune a arewa maso yammacin Tarayyar Nijeriya da kudu maso yammacin Jamhuriyyar Nijar. Alumma ce mai dimbin yawa, sun bazu a cikin kasashen Afirka da kasashen Larabawa, kuma a aladance masu matukar hazaka, akalla akwai sama da mutane miliyan hamsin wadanda harshen Hausa shi ne asalin yarensu. A tarihi, Hausawa na tattare a salsalar birane. Hausawa dai sun samu kafa Daularsu tun daga shekarun 1300, lokacin da suka samu nasarori da dauloli kamar daular Mali, Songhai, Borno da kuma Fulani.

Bugu da kari  kari hausawa sunada malaman addini daban-daban akwai dariku da dama dakuma mazhabobi wadanda kowane malami yanada mabiya darikarsa tun daga kan malaman azure na tsangaya kenan har zuwa na islamiya wanda sune ake ganin nazamani, babu shakka idan mai karatuzai biyoni zaiga cikakken tarihin aladun hausawa

Menene maanar Alada?

Ma'anar  Al'ada shine kamar yadda  Furofesa M. K. M.  Galadanchi  ya bayyana ma'anar al'ada da cewa:"Hanyar rayuwa ce ta 'yan Adam, kowacce al' umma tana da irin nata. Wannan hanyar rayuwa ta shafi yanayin zaman mutane da tunaninsu da da abinda suka dogara akai da duk wani abu da ya shafi rayuwarsu'. 

  Al'ada kan iya zama ta gari kyakkyawa da ke taimakawa wajan samar da ingantacciyar al'umma tsarkakka.

  Al'ada kuma  kan iya zamantowa mummuna, gurbatacciya  wadda kan iya samar da gurbatattun al'umma 

  A lura kuma kowacce al'umma al'adunta ya bambanta da ragowar al'ummomi, kuma abinda ya ke mai kyau a wata Al'ummar zai iya zama mummuna a wata Al'ummar 

 Al'ada tana da bambanci da dabi'a,  Al'ada rayuwa ce ta gaba daya, dabi'a kuwa wasu halaye ne da akan samu a cikin al'ada. 

    Dabi'a tana iya zama halayyar mutum daya ko wani sashi na al'umma, wato ana iya kebance ta, amma al"ada abace ta dukkan al'umma. 

  zanso nayi  Karin bayani dangane da maganar da galadanci yayi akan wata aladar tana iya zama haramtacciya acikin wata alumma misalina anan shine kamar namiji ya rugunmi mace ko namiji ya sumbaci mace acikin alumma irin yadda muke ganin turawa sunayi hakan yazama haramtacciyar alada acikin aladun hausa, a duk lokacin da akace diyan malam hausawa sun tafi kasashen waje karatu kamar kasar amuruka mafiyawansu sunadawowa da askin banza akansu abun takaicin ma wani zakaga yanadawo da kitso akansa, hakan yasa dagatai da masu ungunwanni da sarakunan gargajiya suka tashi tsaye dan ganin wannan alada ta turawa batayi tasiri acikin aladunmu na hausa ba hakan yasa duk wanda aka kama da shigar banza ko kuma yayi abunda yasabawa aladar hausa babu shakka zai fuskanci hukunci mai tsauri daga wajen mahukunta,  kamar yadda sarakunan gargajiya suke cewa bazamu bari a lalata mana alada ba saboda ansan hausawa mutanene masu kunya idan aka kalli aladunmu

hakazalika wani fitaccen dan siyasa, dan kasuwa kuma manomi a jahar kano mai suna yusif maitama sule wanda akafi sani da Dan masanin kano yanacewa

A yau, kamar yadda na ce ba mu da kanmu, an jefar da kyawawan dabi'un al'adunmu, idan mutane suka rasa al'adunsu - al'adun mutane asalin mutane ne, mutane sukan kuskure al'adun gargajiya kamar rawa da rawa, sun fi  wancan.  Aladu shine kwastomomi da kayayyaki, halaye da halaye, halaye da dabiu, falsafa da akida ta mutane, al'ada ita ce gabadayar kwarewar mutane, al'ada ita ce hanyar rayuwar mutane.

 A wancan zamani muna riko da al'adun mutane, muna da asali, muna da mutunta juna, al'ummarmu tana da halin kirki, akwai karancin rashawa da sauransu.  Koyaya, duk da mummunar hoton da na zana, Na yi imanin har yanzu muna iya fita daga cikin dazuzzuka, Ni ba mai shakatawa bane Ni mai kaffa-kaffa ne, na yi imani cewa idan har zamu iya sake daukaka darajar da ta gabata, ta hanyar tunatar da mu  kyawawan nasarorin - nasarar Sardauna da misalansa, na kakanninmu da suka kafa, idan muka tuna abin da Sardauna ya yi kuma muka kwaikwayi misalinsa, tabbas za mu iya sake daukaka darajar da ta gabata.

Late. Alhaji Yusif maitama dan masanin kano

               Rassan Al'ada 

  Akwai rassan Al'ada guda bakwai 

1-addini 

2-Rayuwar Hausawa 

3-Tsarin zaman Jama' a

4-Shugabanci 

5-Tattalin arzuki 

6-Bukukuwa da wasanni 

7-Magunguna

TARIHIN AL 'ADAR KASAR HAUSA

Alummar Hausa dai, alumma ce dake zaune a arewa maso yammacin Tarayyar Nijeriya da kudu maso yammacin Jamhuriyyar Nijar. Alumma ce mai dimbin yawa, sun bazu a cikin kasashen Afirka da kasashen Larabawa, kuma a aladance masu matukar hazaka, akalla akwai sama da mutane miliyan hamsin wadanda harshen Hausa shi ne asalin yarensu. A tarihi, Hausawa na tattare a salsalar birane. Hausawa dai sun samu kafa Daularsu tun daga shekarun 1300, lokacin da suka samu nasarori da dauloli kamar daular Mali, Songhai, Borno da kuma Fulani.

  A farko-farkon shekaru na 1900, a lokacin da Hausawa ke yukurin kawar da mulkin aringizo na Fulani, sai Turawan Mulkin Mallaka na Birtaniya suka mamaye Arewancin Nijeriya, da kuma kafa manufofin mulkin bayan gida, a bisa karkashin mulkin Birtaniya,yan mulkin mallaka sai suka marawa Fulani baya na ci gaba da manufofin aringizon siyasarsu, har yanzu dai mulkin gamin-gambiza tsakanin Hausawa da Fulani shi ne ya yi kane-kane a arewacin Nijeriya .

 Koda yake, Hausawa na farko-farko maharba ne, amma da zuwan Addinin Musulunci da kuma karbarsa da hannu bibbiyu ya sanya labari ya sha bamban.

Ginshikan aladun Hausawa na da mutukar jarumta, kwarewa da sanayya fiye da sauran alummar dake kewayenta. Sanaar noma ita ce babbar sanaar Hausawa, saboda ingancin noma; Hausawa ke wa sanaar noma kirari da cewa, Na duke tsohon ciniki, kowa ya zo duniya kai ya tarar. Akan samu kimanin watanni shida babu ruwan sama.

To wannan yanayi ne ya ba wa Hausawa damar rinka fita daga wurarensu zuwa wasu wuraren domin yin wasu sanaoi da ayyuka na musamman, irin wannan fita ce Hausawa suke ambata da cirani. Ana yin wannan fita ce don a cinye tsayi na rani, sai ka ga ba za a dawo gida ba sai alamun damina sun fara bayyana (Gusau, 2008: 5  6).

Akwai kuma wani naui na tafiya da Hausawa suke yi wanda kai tsaye ya shafi fatauci inda suke daukar kaya da jakuna daga wani wuri zuwa kasuwanni daban  daban. Masu wannan fatauci su ne ake kira fatake (Falke: tilo). Shugaban fatake kuwa shi ne Madugu (Madugai: jami). haka kuma a irin wannan tafiya akwai yankoli. (Gusau, 2008:6).

A takaice, za a iya cewa akwai Hausawa mazauna kasar Hausa daban  daban wadanda suka hada da manoma da mafarauta da mayaka da madugai da fatake da masunta da masaka da makera da majema da maharba da madinka da malamai da masarauta da makada da mabusa da dillalai da kuma yaya da bayi da sauransu. (Gusau, 2008:6).

Harshen Hausa shi ne mafi girma da sanayya a nahiyar Afirka, harshe ne da ya aro wasu kalmomi daga wasu harsuna musamman Larabci sannan kuma harshen na tafiya tare da yanayi na zamani bisa aladar cude-ni in-cude-ka.

Harshen Hausa ya zama harshen yau da kullum ga miliyoyin jamaa da ba Hausawa ba ne a nahiyar Afirka.

Bugu da kari, akwai cinciridon alummar Hausawa a manyan biranen yammacin Afirka da arewacin Afirka da kuma yankunan cinikayyar alummar Hausawa da kuma yankunan da Hausawa suka jima suna bi a hanyar su ta zuwa aikin Hajji. Akwai kuma rubutattun adabi masu zurfi da kasidodi da kuma rubuce-rubuce a rubutun Ajami da aka buga tun kafin zuwan Turawa yan mulkin mallaka na Birtaniya.

Hausawa sun yadu a kasashe da yawa a cikin Afirka da kasashen Larabawa, cikin wadannan kasashe akwai: Sudan, Saudiya, Libya, Aljeriya, Burkina faso, Kameru, Aljeriya, Benin, Cadi, Gambiya, Ghana, Togo, Gine-Bisau, Mali, Sierra Leone, Gabon, afirka ta tsakiya, Libya, Ethiopia, Kwango.

ASALIN KASAR HAUSAWA

Masana tarihi sun ambaci cewa, akwai mutane tun lokaci mai tsawo da ya shude a wadannan garuruwa na Kasar Hausa, kuma babu wanda zai bugi kirji ya ambaci daga inda suke, koda yake dai wasu kuma sun ambaci cewa ana kyautata zaton asalin Hausawa barbarar yanyawa ne tsakanin mazauna kasar da baki da suka yiwo kaura daga kasashen Asiya zuwa kasashen Afirka.

Dalilin wannan kaurar kuwa, an ce wai juyin mulkin da ya faru ne a tsakanin Banu Abbas da Banu Umayyah a Bagadaza, shi ya sanya wasu suka yiwo kaura, daga nan ne suka bazu cikin Afirka ta Yamma, musamman ta fuskar kasuwanci. Sai dai kuma an ce, yayin da suke yin wadannan kaurace-kauracen ne, kamanninsu da harshensu da aladunsu suka canja saboda auratayya da canjin yanayin rayuwa.

Har ila yau an kara da cewa, ana zaton mutanen sun fi dadewa a Daura da Kano, ba don komai ba kuwa sai don su ne aka gwada kuma aka ga akwai dadadden tarihinsu da yadda mutanen suka rayu a wadannan wurare. (Adamu, M.T. 1997:21  22).

Akwai masu raayin cewa, tun asali Hausawa a garuruwansu na kasar Hausa Allah ya yi su, ba wai sun yiwo hijira ba ne daga wani wuri suka zo nan din. Malaman suna da hujjoji masu yawa a kan hakan, daga ciki suna kafa hujja da maganar babban Malamin nan Sheikh Nasiru Kabara, kamar yadda yake cewa jirgin kwale-kwalen Annabi Nuhu (AS) yayin da ruwan Dufana ya dauke ya tsaya ne a wani gari mai suna Yandoto, wanda yanzu garin yana cikin Jihar Zamfara ta nan kasar Hausa.

A wajen masu wannan raayi, wannan nahiya tun asali ana kiran ta da shi wannan suna ne da aka santa da shi wato Hausa.

Yawan kare-kare a wasu shiyyoyi na Kasar Hausa, da karancinsu a wasu wuraren shi ne babban dalilin da za a jinginu da shi. A cewar masu wannan raayin duk inda kare- karen suka tattaru a dan kankanen wuri, to a nan aka haifi harshen. Idan kuma ka ga harshe ya yadu bai daya a kasa mai fadi, to ba a nan aka haife shi ba ya zo ne daga wata kasa.

(T/Wazirchi, 2009:17  18). Bunza, yana da irin wannan raayi cewa Hausa ba daga wani wuri ta zo ba Nahiyar Gobir nan ce mahaifar Hausa. (T/Wazirchi, 2009): 18). Sannan su ma mafi yawan mawakan baka, musamman wadanda suka fito daga yankin Sakkwato, Zamfara da Kebbi suna ambaton wannan nahiya Hausa.

Idan muka koma ga gurbin kasar Hausa, wato taswirarta ta faro ne daga yammacin Afirka, yankin kudancin Sahara kuma arewa da Kurmi inda Larabawa ke kira Biladul Sudan, wato kasar bakar fata. Yanki ne da ya kunshi kasashe da dauloli da dama a cikinsu har da kasar Hausa.

Wadda ta kafu a Yammacin Sudan, tsakanin Tafkin Cadi daga Gabas, da guiwar Kogin Kwara daga Yamma, da hamadar Sahara daga Arewa, da kuma dazuzzukan gabar Tekun Atilantika daga Kudu. Dangane da kasashe da kabilu da kasar Hausa ta yi iyaka da su kuwa, a Gabas ta yi iyaka da Kanem-Borno, a shiyyar Kudu, kuma ta yi iyaka da kwararrafa (Kasar Tibi, Nufe, Gwari, da sauran tsirarun kabilu).

A yamma kuma ta yi iyaka da tsohuwar Daular Songhai, daga shiyyar Arewa kuma kasar Hausa ta yi gaba da garuruwan Buzaye (Agadas) na cikin kasar Nijar. (T/Wazirchi, 2009: 11  12). A yanzu haka idan muka duba taswira, za mu ga Kasar Hausa tana Arewacin Nijeriya ne da kuma wani sashi na Jamhuriyar Nijar (T/Wazirchi, 2009: 12).

A cikin kabilu mazauna yankin Sabannah, wato kasa mai karancin itatuwa, ko mai itatuwa jefi-jefi, Hausawa su ne suka fi mamayar wurin zama mai fadin gaske. Wannan wuri shi ne aka fi sani da kasar Hausa. (Gusau, 2008: 2).

ASALIN KALMAR HAUSA DA MA'ANARTA

Akwai maganganu da yawa dangane da asalin kalmar Hausa, inda suka bayyana a matsayin raayinsu. Daga cikin maganganun akwai:

Nil Skinner (1968) cewa ya yi, Asalin kalmar Hausa, an samo ta daga Songhai. A ganinsa, akwai dadaddiyar dangantaka tsakanin Hausawa da su mutanen Songhai, har ta kai Hausawa suna aron kalmomin Songhai domin a nasa binciken cewa, kalmar Hausa an samo ta ne daga Assa sunan da suke kiran mutanen da suke Gabas da su, su kuma Hausawa suka aro suka lakaba wa kansu.

Malam Aminu Kano kuwa, ya bayyana cewa an samo kalmar Hausa daga kalmar Habasha, wai don a cewar sa asalin Hausawa mutanen Habasha ne, kuma a maimakon a rinka cewa Habasha din sai ake cewa Hausa. (Adamu, M.T. 1997:19).

Late Malam Aminu Kano

A nasa tsinkayen, Mr. C.R. Niben (1971) cewa ya yi, an samo asalin kalmar Hausa ne daga Buzaye, domin kuwa haka suke kiran mutanen dake zaune a arewacin Kogin Kwara, wato Hausa. (Adamu, M.T. 1997: 19)

Shikuwa mai martaba sarkin ningi

Alhaji Haruna Wakati, cewa ya yi an samo kalmar Hausa ce daga labarin zuwan Bayajida garin Daura, a lokacin, da ya isa da daddare ya sauka a gidan wata tsohuwa Ayyana ko kuma Wayre, inda ya bukaci ruwan sha a wurinta, da cewar ba ta da ruwa ya tambaye ta ina zai samu, ita kuma ta sanar da shi babu inda zai samu sai ya je rijiya, kuma matsalar ba a diban ruwa sai sati-sati ake zuwa a debo ruwa; saboda wata macijiya mai suna sarki.

Daga nan sai ya bukaci ta ba shi guga, ta nuna mai inda rijiyar take ya je ya zura guga ya fara debo ruwan, sai wannan macijiyar ta biyo igiyar gugar, shi kuma ya sa takobi ya sare kanta. Inda labari ya bazu a gari har Sarauniya Daurama ta samu labarin abin da yake faruwa, ta sa a nemo wanda ya kashe macijiyar don a yi masa kyautar bajintar da ya yi. Ana ta neman wanda ya kashe amma ba a same shi ba.

Sai aka tambayi tsohuwa, wanda ya kashe ta ba a same shi ba. Sai ta ce musu Ai ya hau. Hau-sa maimakon ta ce ya hau doki tunda ita ba ta taba ganin doki ba. To wai wannan Ya hau-sa ne aka hade kalmomin ne suka koma Hausa.

Haka kuma a wata fadar an ce, da can Larabawa da suka zo harkar cinikayya Arewa zuwa Kurmi, lokacin da suka zo suka ga kalmomi da dabiu irin nasu, sai suka ce wadannan mutane sun so su yi kama da mu, amma sun dan karkace. To shi ne idan za su zo sai su ce: Za mu Hawasa, wato za su garin karkatattu. (T/Wazirchi, 2009:14).

Masu raayin Harshe suna ganin cewa kalmar Hausa a wurin su Bahaushe maanar ta harshe, domin idan ka yi magana da wani harshe daban, bahaushe yakan ce  Ya ji ana wata Hausa, wato a nan Hausa sunan harshe ne ba na kabila ba, kuma alummomin da suka taru suke magana da wannan harshe su ne Hausawa. (T/Wazirchi, 2009: 16).

A takaice dai, Kalmar Hausa tana nufin harshe, tana kuma nufin mutanen da suke magana da harshen Hausa a matsayin harshen uwa, kamar yadda kuma take nufin kasar da su wadannan alumma ta Hausa suke zaune. Saboda haka ne ake kiran harshen da cewa Harshen Hausa a kuma ce Bahaushen Mutum sannan a cewa mazauninsu Kasar Hausa.

SIFFOFIN BAHAUSHE DA HALAYENSA

Bahaushen mutum baki ne amma ba baki kirin ba irin wadanda Turawa ke kiran su Negroid, domin su bakin su wankan tarwada ne. Bahaushe ba shi da dogon gashin kai irin na mutanen Songhai, amma kirar jikinsa da kamanninsa daidai yake da na alummar Aryaniyawa (Aryan), wadanda da suke zaune a tsakanin kasashen Turai da Asiya, kafin su yi hijira su watsu wurare daban-daban a duniya. Game da halayensa kuwa, halaye ne na nagarta wadanda ya shahara dasu, kuma yana daya daga cikin shahararrun kabilun da ake girmamawa a Afirka. Wadannan halaye na Bahaushe su suka daga shi har ya yi fice aka san shi a duniya ta da, da ta yanzu fiye da sauran kabilun bakar fata a Afirka ta Yamma. (Kantoma, 2011:16-17).

Wadannan sune mutanen da bature yakira Negroid 

SHUGABANCI A WURIN HAUSAWA

Shugabanci na nufin rikon ragamar alumma da ba su umarni da yi musu jagoranci bisa tafarkin da suka amince da shi, da tsara musu dokoki da sasanta tsakaninsu, da makamantan wadannan. Shugaba shi ne kololuwa a tsakanin alumma, wato shi ne yake saman kowa, umarninsa ake bi, shi ne mai zartar da hukunci a tsakanin alumma. A Kasar Hausa kuwa, akan samu sarki a matsayin shugaba, sai kuma yan fadarsa wadanda su ne masu taimaka masa wajen tafiyar da alamuran jagorancinsa.

Shugabanci ta bangaren aladun Hausawa kuwa, ya faro ne daga tsarin zaman iyali inda maigida yake kamar sarki a gidansa, wanda shi ne babba, daga nan sai matarsa da sauran yaran gida. Yayin da aka samu gidaje biyu ko fiye da haka akan zabi wani dattijo a matsayin shugaba, ko kuma wani jarumi wanda ya nuna ya fi kowa sadaukantaka da jaruntaka da dauriya. Wasu dalilai kamar halin kunci a cikin gida ko bukata irin ta tsaro ko rashin zaman lafiya, kan sa maigida ya fitar da wasu daga cikin yayansa zuwa wani wuri na daban, kamar gona ko garke. Ta haka ne iyali kan yadu su yawaita su hada wani kauye. Saboda haka ne sai a kara zabar wani shugaban da zai shugabanci wannan kauye. Wannan shi ya haifar da mukamin Mai Unguwa kuma shi zai rinka tsara musu dokoki.

Kauye yakan bunkasa ya zama gari sosai, a sakamakon haka sai a kara zabar wani mutum a matsayin Maigari (Fagaci) domin kula da wannan gari. Da aka samu ci gaba kuma, garuruwa suka kara yawaita sai aka samar da mukamin Hakimi, ana ba wa Hakimi garuruwan Maigari akalla guda biyar don ya kula da su. Da tafiya ta yi tafiya, sai aka samar da mukamin Sarki, inda ake hada wa Sarki masarautar Hakimai akalla biyar ko fiye domin ya shugabance su ya kuma shimfida musu dokoki domin zaman lafiya.

Misali nan Wani shugabane afadarsa inda yake karbar korafe-korafen  mutanensa

DOKA A KASAR HAUSA

Game da maanar Doka kuwa, Neil Skinner (1980), ya bayyana cewa Doka wata tsararriyar hanya ce da akan gindaya ta ga mutanen gari, da kuma horo ga duk wanda ya ketare ta don samar da tsaftatacciyar rayuwa ga wannan alumma.

RABE-RABEN TSARIN DOKA A KASAR HAUSA

Dangane da rabe-raben doka kuwa, masana sun raba su zuwa gida uku kamar haka;

Doka a bangaren cikin gidan Hausawa.

Doka a bangaren shugabanni.

Doka a bangaren masu sanaoin gargajiya.

Wadannan su ne manyan rukunai ko azuzuwan da doka ta kasu gare su. Ga yadda bayanansu yake.

DOKA A BANGAREN CIKIN GIDAN HAUSAWA:

A gargajiyance gidan Bahaushe yakan kunshi maigida da matansa, da yanuwansa, da kuma yayansa. Iyali shi ne ainihin ginshikin da aka kafa alummar Hausa a kansa. Daga iyali ne jamaa kan faru, har su zama yar kungiya, daga nan kuma su hadu su samar da yar unguwa, wadannan unguwoyi suke haduwa su kafa kauye, daga nan kuma sai garuruwa su samu.

A zaman iyalin Bahaushe, babba ne kan yi kokarin sadaukar da kansa, ya kyautata wa na kasa da shi. Shi kuma karami ya yi masa biyayya, da kauce wa duk wani abu da ka iya kawo raini ga na gaba. To akasari za ka tarar irin wannan gida, gida ne na gado, wato wanda aka gada tun kaka da kakanni kuma ba a raba shi ba. Sau da yawa irin wannan gida a tukunya guda ake girka abincin da za a ba wa kowanne.

A wani bangare kuwa, Kaka na wajen uwa ko na wajen uba, shi ne mai yin hukunci na farko a tsakanin danginsa, kuma shi ne zai fadi abin da za su yi. Idan ka ga an jingine Kaka, to ya tsufa ne ko kuma ba shi da cikakkiyar lafiya, ko ta Allah ta kasance a kansa (ya mutu).

A wannan bangare ana yin amfani ne da Doka ta ina gaba da kai, don haka dole abin da na umarce ka shi za ka bi, ki da so. A lokacin da maigida ba ya nan, wansa ko kaninsa shi zai zama a makwafinsa, kuma ko mahaifi (Maigida) yana nan zai iya zama a makwafinsa, misali zai ce Kai wane mun samu labari kana neman auren yar gidan wane, ba za ka aure ta ba.

Shi kenan ba ka da ta cewa, don yana cikin masu fada a ji a cikin danginku. Kuma sannan wadannan yaya ba za su zama manya ba ko da kuwa an yi musu aure, har sai sun hayayyafa. Kun ga kenan na gaba yana wucewa na baya na maye gurbinsa, shi ma wancan kakan a da jika ne na wani, ya zama da, ya zama uba, kana ya zama kaka. Don haka Kaka shi ne tsani na farko da za a taka wajen bin Doka ta cikin gida.

Idan muka juya bangaren aure kuwa, Hausawa suna da aladar wanda duk aka ba wa yarinya ta bayu, ko tana so ko ba ta so, dole ne su zauna tare. Haka shi ma mijin ba kasafai ake bari ya zabi wacce yake so ba, yana yin uhn! Za a ce Kai! Da ubannika za ka yi jayayya?.

Ko kuwa wannan ba kanin ubanka ba ne? Wato ba shi da iko a kan ka kenan?. Haka nan a kan dole zai zauna da wannan mata, in da rabo ma sai ka ga sun hayayyafa. Su ma idan suka tashi aurar da yaansu irin wancan auren da aka yi musu (na zumunta) za su yi wa yayansu.

DOKA A BANGAREN SHUGABANNI

Shugabanci a Kasar Hausa ya danganci rikon ragamar alamuran jamaa, wanda ya hada har da ba su umarni, da kafa musu doka, da sulhunta tsakaninsu da sauran hakkokinsu na yau da kullum. A karkashin wannan aji na bangaren masu mulki muna da Sarki da Hakimi, da Dagaci (Fagaci) da kuma mai unguwa. Ga bayanin yadda kowanne daga cikinsu ke zartar da Doka a bangarensa.

MAI UNGUWA:

Shi ne sabon shugaban da talakawa suka zaba a yayin da suka fuskanci sun soma yawa, dole tafiyar sai da jagora, daga baya ne abin ya zama gado. To shi Mai unguwa yana cikin masu kafa Doka a bi dole, ko ya hana don karfin mulkinsa, sai fa idan abin ya fi karfinsa ne zai tura shi gaba.

DAGACI (FAGACI):

Shi ne mutumin dake mulkar unguwannin dake karkashin masu unguwanni kamar biyar ko fiye, ana kiran sa Maigari saboda yankinsa ya fi karfin unguwa. To shi ne mai zartar da hukuncin da ya gagari masu unguwannin dake karkashinsa.

HAKIMI:

Ya samu wannan suna ko mukami ne a yayin da aka samu ci gaba, kuma garuruwa suka kara yawaita. Sai aka ba wa Hakimi garuruwan Fagaci akalla guda biyar don ya kula da su. To shi ma Hakimi idan abu ya daure masa kai, yakan tura shi kai tsaye ga shugaban kasa na gargajiya (Wato Sarki).

SARKI:

Shi ne shugaban koli ga dukkan mahukuntan da aka yi bayaninsu a baya, shi ya sa ma wasu ke yi wa sarki kirari da Bango madafar bayi

DOKA A BANGAREN MASU SANAOIN GARGAJIYA:

Alumma tamkar jikin danadam take, wanda baya ga aikin da tilas ne kowace gaba ta yi don tabbatar da rayuwarta cikin inganci, akwai kuma gudunmawar da take ba da wa don kasancewar danadam din jiki guda. Ga kuwa sauran aikace-aikace da suke da muhimmanci fiye da saura, wadanda in ba a yi su ba, sai ta kai ga katsewar rayuwa. Wannan siffa ta alumma, ta tilasta wa kowa daga cikin jamaarta yin wani aiki, domin tabbatar da wanzuwar alummar, ba ya ga wasu aikace-aikace da suka zama dole ga kowa, domin rayuwarsa shi kansa.

Sarakuna a kowanne gari, sun bai wa shugabannin sanaoi da manyan bokaye, da jarumai har ma da dattijan gari matsayi na musamman wajen gudanar da mulkinsu. A hakika ma, bincike ya tabbatar da cewa wadannan rukunonin jamaa ne suka zamo mataimakan Sarki, wajen tafiyar da mulkin yankinsa.

Don haka a gargajiyance ana zabar dattijo da ya fi kowa yawan shekaru da kwarewa a kan sanaar da mazauna wurin suke yi. Irin sanaoin da ake da su a wancan lokaci sun hada da Noma, Kiwo, Kira, Jima, Saka, da sauransu.

Bisa ga tsarin zama na gargajiya, Hausawa sun amince da zaman cude-ni-in-cude-ka. Kowanne mai sanaa, yakan yi laakari da cewa kamar yadda yake bukatar wasu abubuwa don nasarar sanaarsa, haka ma wasu ke bukatar wani abin daga gare shi. Wannan fahimtar tasa kowanne mai sanaa yakan yi fiye da abin da yake bukata, ta yadda zai iya amfana daga abin da ya saura, don mallakar wasu abubuwa da ba zai iya yi da kansa ba.

Misali, Manomin dake bukatar wuka, ko fartanya, ko lauje, sai ya dauki hatsinsa ya kai ga Makeri. Haka shi ma makerin zai ba da garma ko takobi don a yi masa yabbe ko jinka ko dinki. Da haka sai ka ga kowa ya samu biyan bukatarsa kuma rayuwa ta saukaka, wannan, nauin ciniki shi ake kira cinikin furfure.

Amma ko ba a fada ba, irin wannan rayuwa, tana bukatar kowa ya yi aiki tukuru, tare da nusar da mutum zuwa ga yin tsimi da tanadi na abin da ya yi saura don gaba. Wannan ya sa tsarin tattalin arzikin Hausawa ya ginu a kan sanaoinsu.

To idan kuma ya kasance a bangaren sanaa kamar ga Mahauta ne, wani ya ci bashin dabbar wani ya ki biya, to shi wanda aka ci bashin nasa ba zai ja wancan da rigima ba, aa sai ya tafi wajen Sarkin Fawa ya yi kararsa. Shi kuma Sarkin Fawa zai tura daya daga cikin fadawansa su yi kiran wanda ya ci bashin, a nan za a kashe rigimar, ko Sarkin Fawa ya biya, ko a yi wa wanda ake bi bashi lamuni ya kawo. To haka ma abin yake ga sauran masu sanaoin gargajiya da suke da sarakuna.

ADDINI DA BAUTA A WURIN HAUSAWA

Addini hanya ce ta bauta, wadda tilas dukkan danadam ya bi. Allah (S.W.A) ya ce Ban halicci mutum da aljani ba sai don ya bauta Mini. Amma kuma ya ba su na su bauta wa Allah da ya hallicce su. Ko kuma su bauta wa waninsa. Abin da kawai danadam ba zai samu ba, shi ne ya zauna bai yi bauta ba, ko ba komai ya bauta wa cikinsa, ko wani raayi nasa. Allah ya tsare mu, amin.

A matsayinsa na hanyar bauta addini shi ne yake daidaita tunanin danadam da dukkan alamuransa na rayuwa, ko da kuwa kowanne addini mutum ya zabi ya yi, to kuwa za ka tarar addinin nasa yana da kwakkwaran tasiri dangane da yadda yake tafi da harkokin rayuwarsa.

Idan kuwa muka koma dangane da bauta, addinin Hausawa na gargajiya za mu tarar yana da dokoki, da tsare-tsare da mabiyansa ke bi. Misali ga alama Kan-Gida shi ne abin bautar kowanne iyali na Hausawa. Dodo kuwa, abin bauta ne na jamaar gari, kowanne gari suna da Dodon da suke bautawa, za a iya cewa Tsunburbura ita ake bautawa a Kano. Daura kuwa, suna bauta wa macijiya. Zariya kuwa suna bauta wa dodanni da ake kira MADARA DA KUFE.

Shi kuwa Bori addini ne da Hausawa suke bautawa ubangiji ta hanyar iskoki. Shi kansa addinin bori, duk da cewa ya yadu a Kasar Hausa, ba kowa da kowa ne ya karbi addinin yake bi ba. Maana ba kowane Bahaushe ne dan bori ba, sai wanda ya yarda da addinin, kuma shugabanni addinin na bori suka karbi yardar tasa, suka yi wasu aladu na shigar da shi addinin nasu.

Misali, mutumin da ya zabi ya bautawa kare, za ka same shi yana kaffa-kaffa da karen tare da yin dukkan abin da kare ke so, da kuma barin dukkan abin da karen ba zai so ba. Haka za ka samu wannan mutum ya cika da bakin ciki a duk lokacin da wani ya saba wa karen, ko ya sa shi fishi, sannan ya yi farin ciki da wanda duk ya kyautata wa karen ko ya gan shi cikin koshin lafiya da annashawa, dan haka duk wata harka da ba ta shafi karen ba bai damu da ita ba. Karen nan ya sani, shi ya tsare aikinsa ke nan hidimar kare. Dan haka ba ya sake da duk wata doka da ya kafa wa kansa game da karen.

Acikin wadannan hotunan dakuke gani zakuga bayi suna gin badala ga kuma gidan sarkinan da ginin kasa irn na zamanin da can ga kuma masu bauta nan da masu jima azamanin da can

           

TUFAFIN HAUSAWA NA GARGAJIYA

Dangane da sutura, masana da dama sun yi bayani kan suturun Hausawa na gargajiya wato. Misali, Alhassan da Musa (1980), cewa suka yi, Galibi adon namiji na Hausa ba ya wuce riga gare da wando musamman tsala, da takalmi fade ko kafa-ciki da hula kube. ko kankwara, ko dara. Idan kuwadattijo ne, yakan sa rawani. Adon mata kuwa zani ne da gyauton yafawa, watau gyale da kallabi da taguwa da ‘yan kunne da dutsen wuya watau tsakiya”. Magaji (1986) kuwa cewa ya yi, “Idan aka ga mutum da babbar riga da ‘yar ciki da wando za a sa a rai cewa Bahaushe ne, koda mutum ɗin kuwa ba Bahaushe ba ne ba.

Bisa haka, masana suka bayyana riga Aska-Takwas, Girken-Gwandu, Binjima, Kwaƙwata, Riga mai kwaɗo, Sace, Riga mai barrage, ‘yar madaka, Bulla fara da baƙa dukkaninsu kaya ne na maza. Mata kuwa kan sanya tufafi inrinsu: Zanin Gwandai, Duhun-saki, Bakurde, Adikko da sauransu.

GA MISALAN TUFAFIN HAUSAWA NA GARGAJIYA NAN

WANNAN HOTON MISALINE NA SARKI DA FADAWANSA CIKIN SHIGA IRIN TA TUFAFIN GARGAJIYA

    

ANAN ZAMUGA SARKI AZAUNE TARE DA DOGARANSA ABAYANSA

HAKAZALIKA NAN MA ZAMUGA MUTANE CIKIN SHIGA IRIN TA GARGAJIYA

TASIRIN ZAMANANCI AKAN SUTURA

Dangane da tasirin baƙin al’adu kan suturar Hausawa, A’ishatu (1991) tana cewa; Hausawa sun ɗauki tsarin suturun Turawa domin kuwa a yanzu suturun Turawa sun yi yawa a wajen Hausawa musamman matasa waɗanda su ne madogarar al’umma, kuma manyan gobe. Wannan shi ya sa suturun Hausawa na gargajiya suke neman ɓacewa wurin Hausawa matasa sai na Tarawa. Misali, yanzu in ka lura da Hausawa musamman matasa duk inda suke, sai ka tarar ko dai tsarin suturunsu tsarin ɗinkin Turawa ne ko kuma yadin ainihin saƙar, Turawa ne. Ɗinkin Hausawa ko yadinsu sai ƙalilan ne ake samu wajen Hausawa. Maimakon tsarin wadatattun suturun Hausawa da aka san su da su sai matsattsu irin na Turawa da yadinsu sun mamaye na Hausawa na gargajiya. Mai karatu na iya duba matsayin maganin gargajiya a wurin Bahaushe.

  Bayan baka, baƙin al’adu da suka shafi sutura sun kawo tufafi irinsu kwat, shat, siket da nek tayal, waɗanda ba su dace da al’adunmu ko yanayinmu ko addininmu ba (Zaruk, da wasu (2001). Akwai suturun maƙwabtanmu na kusa da na nesa waɗanda suka yi tasiri akan Hausawa. Daga cikinsu akwai tazarce, da agbada, da ashoke. Mata ma ba a bar su a baya ba, wajen sabuwar bakin tufafi, domin su ma sun samu tufafi iri-iri wadanda suka hada da: Sitella, Short play, Play, Follow me gayu, Baba na isa aure, Jahannama ga fasinja, Sa hannunka masoyi, Easy to rich, Fish, Tazarce, Kerewa, In ka isa duba, Kai ka kula, da dai sauransu.

MAGUNGUNAN GARGAJIYA NA BAHAUSHE

Maganin gargajiya shi ne yin amfani da itatuwa ko rubutu ko addua ko surkulle, don warkar da wata cuta, ko neman wani amfani, ko gusar da sharri, ko haddasa wani abu saboda biyan buƙata. Wannan sana’a ta magani ta bunƙasa a ƙasar Hausa, don haka ma da wuya a sami gari ko ƙauye wanda ba mai magani a cikinsa. Waɗanda suka fi shahara da wannan sana’a su ne malamai da bokaye.

Maganin gargajiya sana’a ce mai amfani don haka wasu sukan yanke mata saƙa, kamar bokaye da ‘yar maiganye, da ungozoma, da maharba, da malamai tsabibai. Wani lokaci, likitocin zamani ma sukan nemi taimakon waɗannan masu magani na gargajiya. Magungunan da suke yi kuma suna da yawa. Ga bayanin wasu daga cikinsu.

Tsimi: Maganin da ake haɗa itatuwa ko kaucinsu musamman ko a yi garinsu ko sassaken jikinsu, ko a tsima su, ko a dafa su, a yi maganin cututtuka iri-iri da su kamar maganin ‘yar maiganye.

     TSIMI

Sassaƙe-Sassaƙe: Maganin da ake shiryawa don maganin shawara, da daji, da maganin dafi, da na hauka, da na tauri, da na hangun, da na ciwon hakori (haure), da ɗan kakkarai, da ciwon mata, kamar mele, da tunjere, ko ɗan birni, da ciwon bututu, da cirar gashi, da tunjiɓini, da tantanau, da gumurdu, da tottojiɓo, da sauransu.

WANNAN SHI AKE KIRA DA SUNA SASSAKE

Turare: 

Maganin da ake turarawa, wanda ake haɗi da wasu itatuwa da hakukuwa, ko tsumma, ko gashi, ko sansami. Kuma ana yin turare don maganin fitar da maciji daga kogo, ko daga gida ko daga rami. Kuma da irinsa ake maganin hana maciji cizo, ko kunama ko munu-munu, da kamun namun daji. Kuma da irinsa ake kau da miyagu, da sauran irinsu.

TURARE KENAN AKWAI IRE-IRENSU DA DAMA

Kulle-Kulle da Tofe-Tofe:

 Maganin da ake yi da ƙulleƙkulle da tofe-tofe, da zare ko da tsirkiya, ko da jijiya, ko da gashi ko da ɓawon itace, da rataya su ga wuya, ko a kafaɗa. Kuma akan yi ƙulle-ƙulle da tofe-tofe a kafa a cikin gona, ko a gida, ko a ɗaki, ko a kasuwa, ko a yi ɗaurin ruwa, ko daji, ko ma mazakuta, ko wanin waɗannan.

Tofawa da Shafawa: Maganin da ake haɗawa da tambaya da tofi da shafe-shafe, kamar maganin dori, ko ciwon kai, ko maganin haƙarƙari ko ta-ƙauye ko faɗuwar zuciya ko haƙora ko ƙarangashewar wani abu ga wuya ko ma ciwon farfaɗiya.

Gashi: 

Maganin da ake yi da wuta ko da ƙarfe ko da ƙasa, kamar lalas, da ruwaye, da ƙyasƙyastu ko sakiya ko tuwon ƙasa ko kamun ta-ƙauye, da haƙarkari, ko kafi.

Jiƙe-Jiƙe: Maganin haihuwa kamar maganin zaƙi ko faɗuwar uwa da saukin gwiwa da na ƙarfin jiki da na jini da maganin jinjiri saboda lafiyarsa.

Bayan haka ana yin magani gama-gari tahanyar jiƙe-jiƙe. Misali ana jiƙa toka don ɗankanoma da ɓacin ciki, Ana jiƙa kanwa, ko filasko, don ciwon ciki da wanke ciki. Kuma ana jiƙa maɗaci, da tsamiya, da lemun tsami da kayan yaji, don ƙarin mazakuta da maye, ko don ƙarin matuntaka da maganin ƙazuwa da ‘yan rani da kirci da ciwon hangun da sauransu.

Jifa: 

Maganin ɓata wa wani rayuwarsa don son ran wani, kamar magani don a fitar da kishiya, ko don a naƙasar da wani, ko a karɓe amfanin gonar wani, ko a ɓata sarauta, ko ciniki, duka ta hanyar mugun dabo.

Ajiya da Rataya: Maganin tsaraka kamar sa fure a cikin nono ko dawo don samun kasuwa ko a maƙala wani abu, don neman farin jini ko bashi, ko bi-ta-zai-zai, ko gamaɗiɗi, ko ƙifit.

Siddabaru: 

Maganin siddabaru kamar maganin maita da ɗaukar abu mai nauyi da cika soro, da taɓo rufin shigifa da ƙafa, da rikiɗa kura ko mage ko maciji ko taiki, ko barin hannu, ko ɗora hannun da ya karye kamar wajen wasan kwaraya.

Shashatau: Maganin shashatau, kamar ɓatar da abin noman wani, da mayar da mutum biri, da ɓatar da kan jinjiri, ko mazakuta; ko wanin waɗannan.

SANA’A DA MUHIMMANCINTA A WURIN BAHAUSHE

Sana’a, kalma ce da aka aro ta daga Larabci, kuma take ɗaukar ma’ana ta samar da wani abin amfani ta hanyar hikima a Hausance. Misali, sana’ar ƙira .

A gargajiyance, Bahaushe yana da sana’o’in da yawansu ke da wahalar ƙididdigewa. Daga cikin irin waɗannan sana’o’i akwai manya akwai kuma ƙanana. Sannan kuma masana sun kasa su zuwa kashi uku da suka haɗa da sana’o’in maza, sana’o’in mata da kuma sana’o’in haɗaka ko gamayya.

Sana’o’in Maza

Sana’o’in maza su ne sana’o’in da maza zalla ne suka fi yinsu. Koda an samu mata a ciki to yawansu bai kai a misalta ba. Misali, sana’ar ƙira, fawa , da sauransu.

SANA’AR KIRA KENA

    

SANA’AR  FAWA KENAN

Sana’o’in Mata

Sana’o’in mata kuma su ne sana’o’in da mata ne kawai suka keɓanta da yin su. Idan aka ga namiji a ciki irin waɗannan sana’o’i akan kira shi da ɗan’daudu. Daga cikin irin waɗannan sana’o’i akwai sana’ar kitso , dafe-dafen abinci, da sauransu.

SANA’AR KITSO KENAN

SANA’AR DAFE-DAFEN ABINCI KENAN

Sana’o’in Tarayya

Sana’o’in tarayya kuma su ne sana’o’in da maza da mata suka yi tarayya a ciki. Daga cikin irin waɗannan sana’o’i akwai kiwo , roƙon baka da sauransu.

SANA’AR KIWO KENAN

SANA’AR NOMA KENAN

NAU’O’IN SANA’O’I A KASAR HAUSA   1Sana’ar Wanzanci. 

2. Sana’ar Kiwo.   

3. Sana’ar Gini.  

4. Sana’ar Dukanci.             

5. Sana’ar Sussuka.         

6. Sana’ar Fawa.    

7. Sana’ar Noma     

 8. Sana’ar Sassaƙa.            

9. Sana’ar Saƙa.            

 10. Sana’ar Kitso.     

11. Sana’ar Ƙira        

 12. Sana’ar Jima.

Sana’ar Rini. 14. Sana’ar Ginin Tukwane. 15. Sana’ar Arkomanci. 16. Sana’ar Farauta.       17. Sana’ar kamun kifi.

BUKUKUWAN HAUSAWA

Biki taro ne da ake yi a Kasar Hausa domin taya juna, ko wani, ko wasu murna wanda ake gudanar da shi a nishanɗance ta hanyar kaɗe-kaɗe, raye-raye, waƙe-waƙe, tanɗe-tanɗe, da lashe-lashe. Kenan, duk wani taro da ya haɗe waɗannan abubuwa guda huɗu ko wasu daga ciki, to kai tsaye za a iya kiransa da biki.

Akwai bukukuwa da dama da ake gudanarwa a Ƙasar Hausa. Amma waɗanda aka fi sani su ne; bikin aure, bikin suna, bukukuwan salla, bikin mauludi, bikin takutaha da sauransu.

Ɗangambo (1984), ya raba bubukuwan Hausawa zuwa rukunai guda biyu, wato akwai bukukuwan da suka shafi addini, da kuma bukukuwan da ba su shafi addini ba.

Bukuwan da suka shafi addini

Waɗannan bukukuwa su ne bukukuwan da ake yi a lokutan da ake gudanar da wata hidima ta addini. Daga cikin irin waɗannan bukukuwa akwai bikin sallah ƙarama da sallah babba, bikin mauludi, bikin takutaha, bikin maukibi, bikin sallar gani da sauransu.

BIKIN MAUKIBI

Bukukuwan da ba su shafi addini ba

Wadannan su ne bukukuwan gargarjiya na Bahaushe waɗanda suka haɗa da bikin aure, bikin suna, bikin shan kabewa, bikin nadin sarauta, bikin hawan daba, bikin kaciya da sauransu.

bikin hawan daba

BIKIN KAMUN KIFI NA MASINTA

BIKIN HAWA DUTSEN DALA

BIKIN AURE A KASAR HAUSA

Aure al’ada ce ta halascin zaman tare tsakanin namiji da mace (Habib, Usman, da Rabiu, 1982). Ana yin aure domin abubuwa da dama, daga ciki akwai kariya daga zina, samun nutsuwa da kwanciyar hankali, samawa abin haihuwa (abin da aka haifa wato yaro ko ya) mutunci, da sauransu.

Akan samu bambance-bambancen aladu daga yanki zuwa wani yanki a kasar Hausa . Amma akwai gama-garin abubuwa, wadanda koina ana yinsu.

Idan muka koma ta fuskar matsayi kuwa, aure a wurin alummar Hausawa abu ne mai matukar muhaimmancin gaske, ko ma a ce wajibi ne, domin kuwa babban abin kunya ne a ce mutum ya kasa yin aure ko aurar da dansa ko yarsa.

A wurin kowane uba bai wuce a ce ya ga jikokinsa ba, kamar yadda iyaye mata suke da wannan buri, wannan ta sanya suke fara tanadin auren yayansu mata tun yayin da suka fara tasowa, maana alamun budurci suka fara bayyana a gare su.

Irin wannan muhimmancin ne ya sanya mata kan yi wasiyya da cewa, Idan Allah bai kaddara kai ni ganin auren wance ba, to ga abu kaza a ba ta.

A wurin maza kuwa, duk wanda ya isa aure amma ya ki yi, to ana kiran sad a Tuzuru, wanda ya taba yin aure kuwa amma wani sanadi ya kawo rabuwarsu, to shi ne Gwauro. Wannan ya sanya da zarar Bahaushe ya manyanta ya kai yin aure, to yake yin aure, domin gudun kiran sa da wadancan sunayen, ko kuma sauran tsokana da ake masa a tsakanin abokai da dangi. Daga cikin irin tsokanar da ake yi wa Gwauro, akwai wakar nan:

Na jej je ni gidan Gwauro,

An bab ba ni tuwon dusa,

Ban karba ba ina tsoro,

Tsoron me? Tsoron wani abu jan baki,

Jan baki sari koto, koton me?

Koton gidan Baraje,

Barajen da wa yake?

Yanko hannu mu je mu,

Mu je mu wacce rana?

Ranar yakin Kalele,

Kalele barbadin kuka,

Tumba masaki tumba haske.

IRE-IREN AURE A KASAR HAUSA

Alummar Hausawa na da ire-iren aure wadanda masana suka kasafta su ta hanyar laakari da yadda ake gudanar da su. Cikin su akwai: auren fari, auren zumunta, auren sadaka, auren kisan-wuta, auren dauki-sandarka, auren takalmi, auren je-ke-da-kwarinka, auren buta.

MATAKAN AURE A KASAR HAUSA

Bah aka kawai ake kulla aure a Kasar Hausa ba, dole sai an bi wadansu matakai na aladu da addinin da alummar Hausawan ke bi. Kafin a kai ga wadannan aladun ma, dole sai an samu maaurantan guda biyu wanda su kuma a aladance akan hadu ne a dandali, ko kasuwa, ko gidan yanuwa, ko gidan kawa, ko a yawon talla, ko a gidan biki, ko a wurin kalankuwa ko bukukuwan sallah da sauran wuraren da alada ta yarda mace za ta iya haduwa da da namiji. Daga cikin matakan da alummar Hausawa ke bi sun hada da:

Bayyana soyayya. A nan akwai hanyoyi da dama, amma mafiya shahara a ciki su ne: Hanya ta farko ita ce saurayi ya ga budurwa yana so. Idan haka ta faru to ba shi zai yi mata magana kai tsaye da kansa ba, zai samu babban abokinsa wanda suka amincewa juna ya sanar da shi, idan shawararsu shi da abokin nasa ta yi daidai, to shi abokin nasa ne zai yi wa budurwar magana.

Ko kuma wani daga cikin su (saurayin ko abokin nasa), ya samu ƙawar budurwar ya gaya mata ita kuma ta isar da saƙon zuwa ga wacce ake so. Idan aka samu dacewa a tsakaninsu, to shi ke nan.

Hanya ta biyu kuma ita ce ta hanyar kamu: Kamu a neman aure shi ne idan iyayen yaro sun ga wata yarinyar da aka san gidansu mutanen kirki ne, sai su ce muna kamu ko mun yiwa wane kamu. Ta irin wannan sigar ce ake samun abokai maza ko ƙawaye mata su haɗa ‘ya’yansu aure.

Haka zalika, budurwa ma kan so saurayi, sai dai bisa alada ba za ta iya furta masa ba saboda kunya irin ta ya mace.

Tare da haka, suna da wasu hanyoyi nasu na alada domin nuna soyayyarsu ga wanda suke so, wato ta hanyar wakoki a dandalin ko a gaban mai kalangu, sukan saki baki su bayyana abin dake cikin zukatansu. Daga cikin ire-iren wakokin akwai: Tama ta yi tama, da Iye Nanaye da sauransu.

Kyauta, ita ce mataki na biyu a cikin neman aure. Ita wannan kyauta shi mai nema ko iyayensa ne ke kai kyautar gidan matar da za a nema. Irin kyaututtukan nan da ake byarwa suna da yawa, amma a dunkule wasu na kiran su toshi. Akwai toshin sauri, na gani ina so, kayan jin kira da toshin sallah.

Gasa, bisa ga alada, duk budurwar da take da saurayi fiye da daya; to mai farin jinni ce, kuma samun hakan abin alfahari ne a kanta da danginta. Su kuma samarin da suka yi tarayya wajen son budurwa daya sukan yi kishi wanda hakan yakan haifar da gasa tsakaninsu.

Daga cikin irin gasar da suke yi akwai rawar kalangu a lokacin da makadi ko wani ya daure budurwa, kuma bisa alada bat a da ikon tashi daga gabansa. Ta wannan hanyar ce, wani cikinsu zai kunce ta da naira biyar, wani kuma y ace ya kara daure tad a naira goma, haka dai za a yi ta yi har sai wanda ya fi kudi ne zai fanshe tad a kudin da kowa ya gagara kunce ta ko daure ta.

Fitowa, ita ce saurayi ya nuna wa iyayen yarinya da sauran jamaa cewa lalle yana sonta, wato ya turo magabatansa gidansu a yi magana. Akan tura wani cikin dangin saurayi kamar baffansa ko kawunsa domin ya je nemar masa auren. Haka akan tura mata ma kamar gwaggonsa, ko kakarsa, ko yarsa domin yin wannan magana. A irin wannan, akan hadawa da wasu kayayyakin kwalliya kamar: turare, man shafawa, hoda, jan-baki, gazal, takalma, zobe, warawarai, kamfai, yan kwalaye, sai kuma yan kudade kadan, wasu kuma kawai kudi suke kaiwa.

Baiko, shi ne tabbatarwa da wanda za a bai wa yarinya aure cewa an bashi. Akan raba ɗan abin masarufi kamar irin su alewa da sauran su ga jama’a; musamman makusantan saurayin da budurwar, domin su sheda cewa an tsayar wa da yarinya mijin aure.

Ada’a, ita ce godiyar da iyayen saurayi kan yi wa iyayen budurwa bayan an yi baiko, a nan akan tura wasu cikin dangin saurayi domin yin wannan godiyar. Bisa alada, akan je gidansu budurwar dauke da goro da wasu yan kudade ba masu yawa ba; domin nuna murna da farin ciki.

Saka Rana ko Tsayar da Rana, ita ce fitar da tsayayyiyar rana da za a daura auren saurayi da budurwa. Bisa alada mata ne ke sanya rana a Kasar Hausa, wato za a hadu da dangin saurayi da na budurwa a gidansu yarinya ko wata gwaggonta, a zauna ana kallon-kallo, karshe dai dangin saurayi su fara magana. A yayin sa-rana ma, akan hadowa da wasu ‘yan kaya kamar goro, alawa (minti), tabarma, kuɗi, da sauransu waɗanda kan bambanta daga wuri zuwa wuri.

Tsirance, a nan saurayi ne zai gayyaci budurwa gidansu domin su kwana suna hira, wato hirar tsakar dare, amma sai bayan an sa-rana. Hausawa na yin haka ne domin a samu kyakkyawar dangantaka tsakanin saurayi da budurwa da kuma samun karin kauna. A irin wannan hira, babu wani abu da yake shiga tsakaninsu face wannan hira. Amma a yanzu wannan alada ta mutu a koina a Kasar Hausa saboda dalilai na addinin Musulunci da kuma karancin gaskiya da rikon amana.

Lefe, kayayyaki ne da ake haɗawa da suka shafi tufafi da kayan kwalliwa gwargwadon ƙarfin mai nema, a zuba su cikin lefe, daga baya ya koma fantimoti, ko kwalla ko akwatu. A wannan zamanin na yanzu kuma akwatu mai taya, a kai gidan su yarinyar da ake nema. Yawanci mata daga ɓangaren mai nema su suke kai waɗannan kayayyaki.

A zamanin baya, akan tara waɗannan kayan lefe na mutane da yawa, gwargwadon farin jinin yarinya. Daga ƙarshe kuma sai a zaɓi mutum ɗaya a aurar da ita gare shi.

daurin Aure, shi ne babban ginshiki kuma kololuwa a harkar neman aure, wato daga an yi shi, komai ya kare sai yan sauran guntattakin aladu da ake yi a yayin wannan biki. Kafin zuwan addinin Musulunci a Kasar Hausa, akan daura aure ne ta hanyar taruwa maza da mata ana kade-kade da tulunan giya da kuma abinci. Bayan an ci an sha sai a kawo akuya a matsayin sadaki, da gishiri a raba wa dangi a matsayin shaida. Dagan an sai a ci gaba da kida; saurayi da budurwa su fito su taka rawa, ana cikin haka sai kawun budurwa ya shigo tsakiyar fili ya kama gefen zanin budurwa da gefen rigar saurayi ya daure, daga nan aure ya dauru.

       Amma zuwan addinin Musulunci, sai aka samu sauyi inda za a tara jama’a a ƙofar gidan mahaifin yarinya ko kuma waliyinta a daura, sannan a tanadi abubuwa kamar haka:

Sadaki, kudi ne wadanda iyayen yarinya ke ayyanawa a bisa ka’idar aure.

Waliyyai, mutane ne guda biyu da ɗaya ke tsayuwa a ɓangaren yarinya (walin ‘ya mace), ɗayan kuma ke tsayuwa ta ɓangaren ango (walin ɗa namiji), waɗanda ke a matsayin wakilan ango da na amarya.

Shaidu, su ne jamaar dake taruwa don su zama shaidar cewa daga wannan rana wance ta zama matar wane.

Siga, wato furucin bayarwa da na karba.

Har wa yau, akan kawo goro ana rarrabawa dukkan jamaar da suka taru a wannan waje ne. Su kuma kudin akan ba wa walin ya mace, malamai masu addua, da kuma abokan wasanta maza.

HANYOYIN TARBIYANTARWA DA WASANNIN HAUSAWA

              Kamar yadda alummar Hausawa take da tsare-tsarenta tun filazal wato ta fuskar shugabanci, auratayya, zamantakewa, bukukuwa da sauran alamuransu haka suke da irin wannan tsari ta fuskar tarbiyyantar da yaransu da kuma wasannin su na yau da gobe wadanda suka rika a matsayin hanyoyin nishadi. Daga cikin hanyoyin tarbiyyantarwar akwai; tatsuniya da camfi.

1.Tatsuniya:  

Tatsuniya wata alada ce ta Hausawa kanyi tatsuniya idan dare yayi daga an gama cin abincin dare. Yahaya da wasu (1992:7) sun bayyana tatsuniya da cewa, Wani tsararren labara ne mai dan tsawo na hikima da nuna kwarewa da ya kunshi wata shiryarwa da nuni zuwa ga halaye da ilimin zaman duniya, sannan das aka nishadi da kuma cinye lokaci. Tatsuniya tamkar makaranta ce a wurin alummar Hausawa, domin tana daga cikin hanyoyin da suke amfani da su wajen dasa gaskiya da rikon amana da jarumta a zukatan yaransu.

Hausawa sukan dasa kyawawan akidu da tarbiyyantar da yaransu da koyar da su muhimman alamuran duniya da sanya musu jarumta a zukata duk a cikin tatsuniyoyi. Wannan ya sanya aka samu tarbiyya, hakuri, tausayi, kauce wa kwace da zamba da sata da gulma, biyayya, halaye nagari, wayo da dabara, nishadantarwa da sauransu duk a matsayin muhimman jigon tatsuniyoyin Hausa.

Masana sun bayyana game da inda ake yin tatsuniya, inda suka ce ana yin ta a gidan sabuwar amarya ko gidan wata tsohuwa, musamman lokacin wani aiki, ko kuma a tsakanin yan mata ko yara. Akan yi tatsuniyar ce da daddare bayan an gama cin abincin dare. A wurin Bahaushe, ba a yin tatsuniya da rana, domin duk wanda ya kuskura ya yi, to zai yi makuwa ya kasa komawa gida. Amma idan ta kama sai an yi, to sai a daure gizo.

Ire-iren Tatsuniyoyin Hausawa

Tatsuniya a wurin Bahaushe suna ta tara, domin yana da tatsuniyoyi mabambanta suka kasa su zuwa rukunai biyu kamar haka:

i.Tatsuniyar Gizo, irin wadannan tatsuniyoyin sun shafi labaran Gizo ne da matarsa Koki, wanda galibi Gizo kan fitowa a matsayin tauraro, wani lokacin cikin kyakkyawar siffa, wani lokacin kuwa mummuna.

Sauran tatsuniyoyi, su ne dukkanin dangogin tatsuniyoyin da suka shafi mutane, dabbobi, tsuntsaye, aljanu, dodanni da sauransu.

Camfi:  

Masana sun yi bayani game da maanar camfi, misali: El-shamy (1976) ya ce Camfi yarda ne ko amincewa, ko yin imani da wani abu a matsayin an gaskata shi tare da abubuwan da ya ƙunsa”.

Scott (1976) shi kuma cewa ya yi “Camfi shi ne, yarda ko amincewa da wani abu, ko aiwatar da wani abu, da aka gada, kaka da kakanni cikin duhun jahilci, saboda tsoro, ko nuna fargaba da abin da ba a amince da shi ba”.

Ɗangambo (1984:38) ya ce “camfi shi ne mutum ya ɗauka cewa, in ya yi wani abu, ko ya ce wani abu, ko ya ji wani abu, to ya gaskanta wani abu zai faru, sakamakon haka”.

Bunza (2006:58). Cewa ya yi “Camfi wata daɗaɗɗiyar al’ada ce da Hausawa suka tarar tun kaka da kakanni. Kuma masana da manazarta Hausa sukan yi wa camfi kallo ta fuskoki biyu, wasu na kallon camfi, alada ce kawai kamar irin kowace alada; a ganin wasu kuwa, abin ya wuce haka, ya kai matsayin addini daga cikin addinin gargajiyar Bahaushe.

Hausawa sun dauki camfi irin yadda suka dauki tatsuniya, wato suna amfani da ita wajen cusa kwazo da jarumta da tarbiyya a tsakanin yayansu. Daga cikin misalan camfin dake cusa tarbiyya a tsakanin Hausawa akwai:

1 Idan aka doki maciji da karan rama, za a ga kafafunsa, amma za a mutu.

Idan yaro na cin ƙwai zai yi sata.

Cin kan kifi na sa dushewar basira.

Idan mace mai ciki ta tsallake rafi to za ta yi ɓari.

Ketarar wando na sa mata yawan mafarki

Kallon majigi ga mai ciki, kan sa a haifi yaro mahaukaci.

Yin shara da dare na kawo tsiya (talauci).

Idan mace mai ciki ta ɗebi ruwa a rafi da daddare, aljanu za su musanya ɗanta da nasu.

Idan mutum ya yi hamma bai rufe baki ba, aljanu za su tokare bakin ya kasa rufewa.

Idan fitsarin kwado ya taba mutum zai yi ciwon kuturta.

Zama a turmi ko murhu yana karya magani.

Idan aka dubi waɗannan misalan, za a ga cewa camfe-camfen da aka kawo suna dauke da wasu sakwanni dake nuni ga tarbiya ko adana al’adu da nuna halayen kiwon lafiya a gargajiyance da rigakfi ko wanin wadannan.

WASANNIN HAUSAWA NA GARGAJIYA

Wasanni su ne dukkanin nauoin shagugula da ake gabatarwa a wani dandali na musamma ko kuma a gida domin samar da nishadi da karsashi a jika ko kuma sanya annashuwa. Akwai wasanni da dama da alummar Hausawa suke aiwatarwa a lokuta mabambanta, misali; Wasan Gauta, Wasan Kalankuwa Wasan Dambe, Wasan Kokawa, Wasan Waza, Wasan Tashe, Langa, Wasan yartsana da kuma sauran wasannin da yara ke yi da daddare da kuma wanda yan mata ke yi.

Al adar auren malam bahaushe

Hausa na cikin manyan harsunan Najeriya da ma Afrika musamman ta yamma. Kuma harkar a aure a wajen Malam Bahaushe kan burge wasu al'adun musamman yadda Addinin Musulunci yayi kane-kane a ciki. Haka ya sa auren diyar Bahaushe ya fi araha kan auren wasu Kabilun a Najeriya.

Ka iya cewa matakan aure a Kasar Hausa guda 6 ne:

1. Na gani ina-so

Watau matakin farko kenan da zarar saurayi ya ga tsaleliyar Budurwar da yake so. Daga nan sai ya nemi amincewar iyaye domin jarraba sa'ar sa. A nan ne ake fara binciken addini da nasaba da kuma dabi'ar juna.

2. Soyayya

Daga nan idan an dace sai ka ga an fara kulla alaka har ta kai ga soyayya ana kara kuma fahimtar juna. Idan abu ya gyaru sai ka ji an kai ga tambaya.

Hausa na cikin manyan harsunan Najeriya da ma Afrika musamman ta yamma. Kuma harkar a aure a wajen Malam Bahaushe kan burge wasu al'adun musamman yadda Addinin Musulunci yayi kane-kane a ciki. Haka ya sa auren diyar Bahaushe ya fi araha kan auren wasu Kabilun a Najeriya.

Ka iya cewa matakan aure a Kasar Hausa guda 6 ne:

3. Kayan Gaisuwa

Bayan an yi zance iya zance sai dangin namiji su fara kai gaisuwa wajen dangin matar ana mika kayan gaisuwa irin su tufafi da kudi wanda da zarar an karba sai a fara maganar sadaki kuma.

4. Sadaki

A addinin Musulunci yawanci sadakin diya mace ba ya kasa da rubu'i na dinari watau daya cikin hudu na farashin kilo na gwal. Idan akwai wadata kuma iya kudin ka iya shagalinka!

5. Sa rana

Da ance an amince da kudin sadaki sai kuma a sa ranar daura aure. Saurayi zai nemi gidan da za a tare yayin da dangin mace ke kawata gidan.

6. Daurin aure da walima

Shi kenan kuma sai Allah ya kawo ranar daurin aure inda Amarya za ta ci kunshi da duk wata kwalliyar Duniya shi kuma Miji ko wakilin sa a daura masa aure da matar sa. Bayan nan sai ayi addu'o'in da za ayi da kuma 'yar bikin walima domin a ci kuma a sha. A karshe sai a kai amarya gidan mijin ta!

MAHANGA TA  KANO DAGA DUTSEN DALA: WATA MAHANGAR AKAN TARIHIN HAUSA DA HAUSAWA

Kano ta dabo tumbin giwa, mai Dala da Gwauron dutse.

  Wannan wani shahararren kirari ne da kowa ya sani ana yiwa Kano, ta yadda ake koɗa garin  tare da  jiɓantashi da manyan tsaunikan garin masu suna Dala da Gwauron dutse.

Akwai maganganun masana da dama game da tarihin waɗannan tsaunika, sai dai kuma wannan wani tarihi ne da muka samo daga bakunan mazauna yankin da waɗannan duwatsu suke a wata ziyara da mukayi zuwa yankin.

Malam  Yahaya Madigawa, matashi mai bibiyar tarihi kuma marubuci, shine ya zagaya damu wuraren da muke da bukatar gani, ciki kuwa harda saman Dala, inda tsawon lokuta ake bautar aljana tsumburbura akai.

  Da fari dai, wannan mahanga ta tafi akan cewa Dala, Gwauron dutse da kuma Fanisau kamar yadda aka sani ba duwatsu bane, tarin ƙasa ce da wata ƙabila ta taɓa tarawa tsawon shekaru da suka gabata. 

Marigayi Mal Mudi Speaking, da wasunsa na daga cikin masu irin wannan hasashe.

Ance sunan wannan ƙabila Dala, kuma dalilin tara ƙasar nada alaka da al'adarsu ta tulawa ƙabarin manyansu ƙasa kwatankwacin gine-ginen pyramid da aka samu a ƙasashen Misira da Sudan.

Don haka ake ganin sa'ar da shugaban ƙabilar Dala ya rasu sai aka binne shi a inda tsaunin Dala yake ayau, sannan mabiya ƙabilar suka bazama kurfa-kurfa tare da lalubo ƙasa suna tulawa a saman ƙabarin, shine kuma har saida wajen ya zama tsauni babba kamar dai yadda ake iya gani zuwa yanzu duk kuwa da kasancewar Ruwa ya zaizaye tsaunin sosai.

Shi kuma Gwauron dutse ance gawar matar Shugaban nasu ce, yayin da ake kallon tsaunin Fanisau a matsayin kushewar ɗansu.

Ance asalin waɗannan ƙabila mai suna Dala mazauna duwatsu ne, kuma a Magwan aka sansu da zama baki ɗayansu. Koda yake, wasu na hasashen daga habasha suka taso tun zamanin Nana Bilkisu da Annabi Sulaiman A.S, yayin da wasu ke kallon kasancewarsu a matsayin jikokin ƙabilun NOK da kimiyya ta tabbatar da fakuwar su a wuraren arewacin Nigeria shekaru kimanin dubu biyu da suka gabata. 

Babban abu dai shine, lallai da akwai alamar alaƙa tsakanin waɗannan mutane da akace sun zauna a Magwan da kuma ƙabilun da suka zauna a Lupur, Sontolo, Kwatarkwashi da sauran tsoffin duwatsu dake wannan yanki waɗanda aka tabbatar da cewa mutanen baya sunyi rayuwa a samansu, musamman idan aka kalli yadda ɗaukacinsu suka rayu akan duwatsu.

Wani Masanin kimiyyar tantance adadin shekarun kayan tarihi mai suna Mallam Habib ya faɗa cewar sunbi diddigin tarin wannan ƙasar dake tsube a tsaunin Dala a wani ɗan ƙwarya-ƙwaryar bincike da suka gudanar, har kuma sun samu cewa tsaunin na ɗauke ne da tarin ƙasa mabanbanciya da aka ɗebo daga wasu sassan kano. Har yake ganin an ɗebo ƙasar ne a wasu yankunan da suke tsakanin birnin kano zuwa Gwarzo.

Sai mahangar tace gushewar wannan ƙabila data auku tsawon lokaci ne ya kawo zamanin ƙabilar Barbushe, waɗanda suka gaji tsaunin har kuma suka rinƙa bautar aljanna tsumburbura a saman sa.

Dangane da shaharar wannan tsauni a zamanin da, har zuwa yanzu mun lura akwai wasu mutane daga mazauna yankin tsaunin Dala masu iƙirarin cewa asalin tushen su ba anan yake ba, kawai dai farauta ce tayi silar  zuwan kakannin su gefen tsaunin a tsawon zamani daya gabata, har kuma daga baya mutanen suka yanke shawarar zama a wurin.

Asalin wajen ance daji ne mai ɗauke da albarkatu, amma daga baya sai aka soma  haƙar tama a jikin tsaunin, kasancewar an ɗebo ƙasashe masu ɗauke da ita tamar tsawon zamani daya gabata, sai kuma ta kasance tana girma kamar yadda marmara keyi.

 Haƙo tama ɗin ne kuma ya sake janyo hankulan mutane suka rinƙa zama a yankunan, suna sarrafa ta wajen yin ƙarafa, sannu a hankali wajen ya zama gari mai haɓaka.

A irin haka ne akace wani shehin malami ya ƙaraso wurin daga ƙasar Libya mai suna Fatahullahi, wanda akewa laƙabi da Abul Raas, amma hausawa ke kiransa da suna 'Bunsurun Dala' wai saboda tulin gemanyar dake fuskarsa wanda yasha ban-ban da al'adarsu ta wancan lokacin. 

Shehi Fatahullah ya riska a lokacin ana musulunci a kano, amma kuma hawa tsaunin Dala don neman biyan buƙatu bai saki kanawa daga abinda suka gada na maguzanci ba, wanda hakan yasa ya ƙirƙiro da wata al'ada data ɗoru akan musulunci bisa burin sauya akalar mutanen daga maguzanci zuwa ɗorar da wani abu na addini, wanda yayi hasashen idan addini yayi ƙarfi za'a tureshi baki ɗaya a ɗora mutane akan addini zuryan. Wasu na ganin tun daga can aka sauya dalilin hawa tsaunin da wani abu makamancin bikin takutaha.

Ance marigayi Fatahullah ya riski Kano a lokacin tana ƙarƙashin daular Borno ne, shine yasa wasu ke ƙaryata zamansa a Kano dube da rubututtukan da almajiransa sukayi suna masu ambatar sunan Borno a matsayin inda ya koma da zama, don haka tana iya yiwuwa a zamanin sarkin Borno Mai Idris Alooma ne wanda ya rayu tsakanin ƙarni na goma sha uku zuwa na sha biyar. 

Har yanzu kuma kabarinsa yana gefen tsaunin dala, zagaye acikin wani masallaci kawwamamme.

Game da asalin Hausawa, mun samu cewar akwai daga mazauna yankin da suke cewar Hausawa na asali wata ƙabila ce mai suna 'MANGU', kafin daga baya a rinƙa kiransu da suna 'Maguzawa', waɗanda akace sun taso ne daga wani yanki na Jos. Kuma akace har yanzu akwai ɓurɓushin su dake zaune acan....

Dalla Hill dutsen dala  (mita 1,753 (mita 534)) da Goron Dutse Hill (ƙafa 1,697 ƙafa 517) sun mamaye tsohon garin, wanda ke da wuraren wahami da ramuka, tushen laka don gina katafaren gida, ɗakunan da aka rushe.  Yawancin yawanci Bahaushe ne, galibi Kano (Kanawa), amma kuma ya haɗa da Abagagyawa, waɗanda ke da'awar asalin asalin Kano ne, kuma Fulani ne.  Ginin mafi tsufa shi ne Gidan Rumfa na ƙarni na 15 (yanzu shine fadar mai martaba sarki), kusa da wanda shine babban masallacin juma'a (1951).  Hakanan kuma yana fuskantar Fadar Mai Martaba Gidan Makama, daga cikin tsoffin gine-ginen na Kano da kuma gidan kayan gargajiya na adabin Hausa da na Fulani.

Bayan tsohon yankin da aka gina (wanda aka sani a matsayin birni Kano a 1961) da Bompai, Kano yana da wasu yankuna huɗu: Fagge, mutane daga wasu sassan Najeriya da kuma wasu ƙasashe;  Sabon Gari, masu neman gidaje daga kudu da gabas;  Tudun Siriya;  da Nassarawa, rukunin gine-ginen gwamnati na zamani da gidajen baƙi na Turai da Afirka.

 Kano ita ce kujerar Jami’ar Bayero (1977), makarantar koyar da shari’ar Larabci, cibiyoyin horar da malamai da dama, kwalejin horar da kwaleji ta jihar, da kuma cibiyar nazarin kimiyyar noma.  Littattafan jihar Kano suna cikin birni.  Ana amfani da hanyar Kano ta hanyar layin dogo tsakanin Nguru da Legas da Fatakwal;  Hakan kuma hanya ce ta manyan hanyoyi da ke ratsa jihar Kano.  Akwai filin jirgin sama na duniya a cikin garin.  Turawa.  (2005 est.) 2,993,000;  (2016 est.) 4,155,000.

TARIHIN BARBUSHE DA TSUMBURBURA

Barbushe, wani shahararren mafarauci ne da masana tarihi suka ce shi ne mutum na farko da ya hada kauyukan a karkashin ikonsa a lokaci guda. Ya kuma kafa shugabancin Kano baki daya.

Barbushe mutum ne kato,kakkarfa mai tsananin gizo da gashin baki, yakan sanya warki, ya timee kulki a hannun sa. Yana iya kashe giwa ya dauke ta yayi tafiyar wuni guda da ita . Gidan sa yana kan Dutsen Dala inda wani gunki yake Wanda jamaar ke Bautawa mai suna tsunburbura yana cikin wata kewayayyiyar bukka wada suke kiranta Shamus.

Barbushe shine sarkin fadar tsumburbura, Shine tamakar wakilin wannan Gunkin wanda aikin sa shine kula da jamaar dake bautawa wannan tsafin.da yake barbushe ne kadai keda izinin shiga wajen tsumburbura, shi yake karbo sakon shekara daga wajen tsumburbura ya fadawa mutanensa, yana da fadawa kamar su Tunzagu, mai gida a gidin gwauran Dutse daga gabas akwai kuma Danbury mai Gida a jigirya da Jandamisa mai gida a magwan Hambarau mai gida Tanagar da kuma Gumbari jadu a fanisau da wadansu da yawa wajen dutsen Danbakoshi da Dankwai.

Barbushe akan Dutsen Dala yake,baya saukowa sai shekara shekara. Idan lokacin saukowar sa yayi sai mutanen nahiyoyi da fadawan nan nasa suke ,su hadu a gidin Dutsen Dala.

Su kanzo tare da abin hadayarsu ga gunki tsunburbura, kamar su Bakaken Bunsurai , Bakaken karnuka da kuma bakaken Kaji wadanda zasu yankawa gunki, Idan an gama basu labarin shekara.

Da zarar almuru (Magariba) tayi sai barbushe ya gangaro sai makada su fara kida, shi kuma sai yayi ihu yayi karaji sannan yayi wasu kalmomin tsafi yace:

 Jamuna ,Akasa,mungama.sai mutane gaba days suce ga tsumburbura ga magajin Dala.

Sai ya koma saman Dutsen Dala jamaar nan tana biye dashi tare da abin hadayarsu su sai a yayyaka su. Sai kuma shi barbushe yace:

 Nine magajin Dala da kunki da kun so . Su kuma sai suce mai gida mun bika 

Sannan sai kowa yayi tsirara mazan su da matan su su kewaye ginin da tsumburbura take ciki, shi kuma barbushe sai ya tafi da manyan su kofar dakin tsumburbura suyi sujada. Shi kuma sai ya shiga wurin tsumburbura bazai fito ba sai da safe ,in ya fito sai ya basu labarin abinda zai auku a wannan shekarar kamar yadda ya jiyo daga bakin tsumburbura.

Masana tarihi na cewa Barbushe jika ne na kimanin 15 ga mutumin da ya fi shahara cikin wadanda suka fara zama a garin, kuma aka bai wa birnin sunansa wato Kano.

Bayan zamanin Barbushe da kimanin shekara 200 aka samu wasu mutane daga yankin Daura da suka ci Kano da yaki suka kafa sarauta a karkashin Bagauda a shekarar 999.

Tsumburbura . 

 Farkon mazaunan Kano zuriyar wani masani ne mai suna Gaya mai suna Kano waɗanda suka zo kan tsaunin Dala don neman dutsen.  Dala ba ta da asali, amma ya zo wannan ƙasa, kuma ya gina gida a kan tsaunin Dala.  Shi da matan sa suna zaune, suna da 'ya'ya bakwai - maza huɗu maza da mata uku.  Garageje, babban ɗan sa, shi ne kakan Nuzame, mahaifin Barbushe, shugaban jama’ar Kano, gwarzo wanda ya kashe giwayen da sanda kuma ya ɗauke su a mil na kansa.  Ta hanyar abubuwan al'ajabi da sihirinsa, da ƙarfin da ya sami kan 'yan'uwansa, ya zama shugaba da ubangijinsu.  Shi babban firist ne ga allahn Tsumburbura, wanda ke jikinsa itaciya ce da ake kira Shamus, kewaye da bango.  Babu wanda zai iya shiga gidan ibada sai Barbushe: duk wanda ya shiga ya mutu.  Barbushe ya gangara ne daga Dala kwana biyu a shekara, lokacin da ake yin al'adar zina a wani gungu.  Mutane sun zo daga ko'ina don halartar bikin, suna haɗuwa a ƙasan tsaunin Dala da maraice.  Lokacin da duhu ya zo, Barbushe ya fito tare da maƙarrabansa.  Ya yi addu'a ga Tsumburbura, mutane sun amsa.  Sai Barbushe ya sauko, mutanen kuma suka tafi tare da shi ga allah.  Kuma a lõkacin da suka kusantar, suka yanka abin da suka zo da su - wani kare baki, da tsuntsu baƙi, da baƙar fata.  Barbushe ya shiga fadar mai tsarki - shi kadai - yana cewa shi magaji ne na Dala kuma, kamar shi ko a'a, dole mutane su bi shi.  Mutanen sun yarda su bi shi.  Suka yi ta zagawa tsattsarkan wuri har gari ya waye, sa'an nan suka tashi tsirara, suka ci abinci.  Sai Barbushe ya zo ya fada masu abin da zai faru a shekara mai zuwa.

WASU DAGA CIKIN HOTUNAN DUTSEN DALA

GORON DUTSE

WANI BANGARE KENAN DAGA HOTON GORON DUTSE

Dalla Hill dutsen dala  (mita 1,753 (mita 534)) da Goron Dutse Hill (ƙafa 1,697 ƙafa 517) sun mamaye tsohon garin, wanda ke da wuraren wahami da ramuka, tushen laka don gina katafaren gida, ɗakunan da aka rushe.  Yawancin yawanci Bahaushe ne, galibi Kano (Kanawa), amma kuma ya haɗa da Abagagyawa, waɗanda ke da'awar asalin asalin Kano ne, kuma Fulani ne.  Ginin mafi tsufa shi ne Gidan Rumfa na ƙarni na 15 (yanzu shine fadar mai martaba sarki), kusa da wanda shine babban masallacin juma'a (1951).  Hakanan kuma yana fuskantar Fadar Mai Martaba Gidan Makama, daga cikin tsoffin gine-ginen na Kano da kuma gidan kayan gargajiya na adabin Hausa da na Fulani.

Bayan tsohon yankin da aka gina (wanda aka sani a matsayin birni Kano a 1961) da Bompai, Kano yana da wasu yankuna huɗu: Fagge, mutane daga wasu sassan Najeriya da kuma wasu ƙasashe;  Sabon Gari, masu neman gidaje daga kudu da gabas;  Tudun Siriya;  da Nassarawa, rukunin gine-ginen gwamnati na zamani da gidajen baƙi na Turai da Afirka.

 Kano ita ce kujerar Jamiar Bayero (1977), makarantar koyar da shariar Larabci, cibiyoyin horar da malamai da dama, kwalejin horar da kwaleji ta jihar, da kuma cibiyar nazarin kimiyyar noma.  Littattafan jihar Kano suna cikin birni.  Ana amfani da hanyar Kano ta hanyar layin dogo tsakanin Nguru da Legas da Fatakwal;  Hakan kuma hanya ce ta manyan hanyoyi da ke ratsa jihar Kano.  Akwai filin jirgin sama na duniya a cikin garin.  Turawa.  (2005 est.) 2,993,000;  (2016 est.) 4,155,000.

TARIHIN KOFOFIN KANO GUDA 15 DA HOTUNANSU

Tarihi ya nuna cewa a shekara ta dubu daya da dari uku (1300AH), ana da kofofi guda shida a, sai a karni na goma sha biyar, zamanin Sarki Muhammadu Rumfa aka kara kofofi guda hudu, sannan zamanin Sarki na Zaki aka kara kofofi guda uku.

Tarihi ya nuna cewa bayan zuwan Turawa sai aka kara kofofi guda biyu, wato Kofar Famfo da Sabuwar Kofa.

Wani masanin tarihin masarauta dake jamiar Bayero ta Kano, Dr. Tijjani Muhammad Naniya ya bayyana dalilin kafa kofofin Kano.

An kafa sune a yanayi na kasa wacce take shimfidaddiya, sadarwa tana da sauki, kuma an kafa su a yanki mai arzikin ruwa, mai arzikin noma, mai arzikin maadanai, to dole mutane za su so su zo wajen domin su ci albarkar wajen. Hakan sai ya kawo zaa iya kawo farmaki na yaki.

Waje da yake a shimfide baka da tsaro to dole sai ka nemawa kanka tsaro, tsaron da zaka yi shine ka yiwa kanka katanga, ka kare kanka, to wannan shine asalin yin Badala.

To kuma idan kayi Badala ka rufe koina babu hanyar wucewa hakan sai ya zama matsala, to shine yasa aka yi kofofi.

Ya kara da cewa kowacce kofa na da Maigadinta wanda ake kira da suna 'Sarkin Kofa'.

Kamar Kwamanda ne na sojoji, kuma akwai sojoji a karkashinsa, shiyasa duk wata kofa zaka ga akwai gidaje na Sarkin Kofa da kuma Dakarunsa, koda wata matsala za ta taso, ko idan zaa kawowa Kano farmaki, to kafin a kawo sojoji daga cikin gari, to su sojojin da yake tare da su za su yi maganin abin, in ji Dr. Tijjani.

Ga jerin kofofin Kano:

Kofar Gadon kaya

Kofar duka wuya

Kofar Kabuga

Kofar Dawanau

Kofar Dan agundi

Kofar Mata

Kofar Ruwa

Kofar Waika

Kofar Na'isa

Kofar Nasarawa

Kofar Famfo

Kofar Mazugal

Sabuwar kofa

Kofar Wambai

Kofar Kansakali

1 KOFAR GADON KAYA   1619 M

      

 A shekara ta 1960                                    Anyimata kwaskwarima a shekarata 2014 zuwa yanzu

Ita ma wanna ƙofa Sarki Muhammadu Nazaki ne ya gina ta. Sunanta ya samo asali ne daga sunan wanda aka gina ƙofar a gonarsa. Akwai wani mutum manomi mai suna malam Isma’il, shi ne ya ke da gona a daidai gurin da aka gina wannan ƙofa ta Gadon Ƙaya. To mutane suna yi masa kirari da “Arziƙi gadon ƙaya” shi kuma yana amsawa da “Idan ka haushi sai ya soke ka”.  Saboda haka aka saka wa wannan ƙofa wannan suna dan a riƙa tunawa da shi (Gwangwazo, 2003). Sannan kuma, Ƙwalli (1997), ya ce ta wannan ƙofa turawa suka shigo kano.

2 Kofar kansakali 1112 M

An gina wannan Ƙofa ta Kansali a zamanin Sarkin Kano na uku, wato Sarki Usman Gijimasu jikan Bagauda. Sunan wannan ƙofa ya samo asali ne daga wani ɗan Kano Maƙeri wanda ke sana'ar ƙera makamai da suka haxa da takkuba, adduna, da sauransu (Gwangwazo, 2003).

 Kofar kansakali

3 Kofar Dawanau 1112

Sarki Gijimasu ne ya gina wannan ƙofa.  An sakawa wannan ƙofa suna daga sunan ɗan Kano Maƙeri na uku. Zamanin sarkin Kano Muhammadu Kisayoke, a cikin shekara ta 1470 Miladiyya aka canja wa wannan ƙofa suna ta koma Ƙofar Danau. Gwangwazo (2003), ya kawo cewa, akwai wani manomi Bamaguje mai suna Dannau ɗan Gunda wanda ke da wata makekkiyar gonar da takai kimanin mil ishirin a kusa da wannan ƙofa. Daga sunansa aka samu wannan suna. An ce shi kansa sarki Muhammadu ya gina wani gidan gona ne a yankin gurin da ya ke zuwa ya huta. Saboda haka sai ya yi umarni a riƙa kiran wannan ƙofa da sunan Ƙofar Dawanau.

Kofar Dawanau

4 Ƙofar Ɗan'agundi 1472M

An gina wannan ƙofa zamanin sarkin Kano Muhammadu Rumfa. Bayan an kammala gina wannan ƙofa sai sarki ya saka mata suna ƙofar Kudu. Bayan shekara huɗu da gina wannan ƙofa sai aka samu wata mata Bakanuwa ta zo yamma da wannan ƙofa daga cikin birni ta kafa bukka ta sauka a ciki ta riƙa sana’ar sayar da rogo.

Kofar dan agundi 1940

Dan agundi 2014 zuwa yanzu

Lokacin da wannan mata ta zo wannan guri tana da ciki. Kwanci-tashi wannan mata ta haifi ɗa namiji ta kuma saka masa suna Kokau. Ana-nan ana-nan, sai Kokau ya girma a wannan guri. Sai kuma ya fara yiwa mutane fashi. Idan mutane za su shiga ko za su fita sai ya tare su ya ce sai sun bashi kayansu. Ana nan sai mutane suka fara ƙorafi da cewa, kai bana son bi ta wannan ƙofar saboda ɗanbanzar yaron nan Ɗan’agundi. Da haka-da-haka wannan suna ya bi wannan ƙofa har yau ɗin nan. Shi kuma Kokau yana cikin aiwatar da wannan mummunar sana’a tasa wata rana sai ya je ya yiwa wasu matasa majiya ƙarfi fashi suka kashe shi kowa ya huta.

5 Ƙofar wambai 1118M

Wannan ƙofa ta Wambai an gina ta ne a shekarar 1118 Miladiyya. Ta samu canje-canjen sunaye daga sunanta na asali. Sunan wannan ƙofa na asali shi ne Ƙofar Adama. Wannan suna ya samo asali ne daga sunan mijin jikar Dala; wato maharbin da ya fara zama a kan Dutsen Dala. Daga cikin ‘ya’yan Dala akwai wani mai suna Gagiwa, shi kuma Gagiwa baban Hanga ne, ita kuma Hanga ita ce matar Adama.

Bayan shekaru 300 da gina wannan ƙofa, a zamanin sarki Daudu kamar yadda Daneji (1425), ya kawo, an yi wani baƙon hakimi mai suna Digaci wanda ya taso daga Borno, sakamakon savani da ya shiga tsakaninsa da Sarkin Borno na wancan zamanin. Da ya iso Kano sai ya sauka a Jigirya wanda yanzu ake kiranta da ‘Yankaba. Bayan Digaci ya huta gajiyarsa, sai ya kai gaisuwa zuwa fadar sarki. Da zai shigo birnin Kano sai ya shigo ta wannan ƙofa ta Adama, shi da jama’arsa. Haka nan kuma ma da ya tashi fita sai ya fita ta wannan ƙofa. An ce ma sarki da kansa ya raka shi har zuwa ƙofar. Saboda wannan dalili sai sarki Daudu ɗan Kaneji ya canzawa wannan Ƙofa suna ta tashi daga Ƙofar Adama ta koma Ƙofar Dagaci.

Sannan kuma a lokacin Sarkin Kano Muhammadu Nazaki, wannan ƙofa ta tashi daga sunan Ƙofar Dagaci ta koma Ƙofar Wambai, wanda da shi ake kiranta har zuwa yau ɗin nan. Dalilin haka kuwa shi ne cewa shi sarki Muhammadu Nazaki yana da wani ɗa da ya yiwa sarautar Wamban Kano. Bayan yiwa wannan ɗa nasa sarauta sai kuma ya gina masa gida a kusa da wannan ƙofa ta Dagaci. Shi wanann ɗan sarki ya kasance mai ɗaukaka ne da kuma yawan jama’a. Saboda wannan ɗaukaka tasa kuma ga gidansa daf da wannan ƙofa sai ya zama mutane da kansu suna kiran wannan ƙofa da Ƙofar Wambai. Da haka wannan suna ya bita. Wannan al’amari ya faru a shekarar 1620.

6 Ƙofar Na’isa, Kano 1470

Sarki Muhammadu Rumfa ne ya gina wannan Ƙofa. Asali an gina wannan Ƙofa ce a garin Gwale wacce yanzu ta zama Unguwa a cikin birnin Kano. A Gwale an gina wannan ƙofa a kusa da gidan wani masaƙi 

mai suna Dogo. Shi wannan masaƙi yana da wata bishiya a ƙofar wannan gida nasa da ya ke zama yana saƙa. Shi mutum ne dogo, a saboda haka mutane suke yi masa kirari da, “Dogo ka fi ƙarfin mari”, shi kuma ya ke amsawa da, “Ko ba gaskiya”. A saboda haka da aka gina wannan ƙofa sai sarki ya naɗa shi sarkin ƙofa kuma aka yi mata suna daga sunansa.

Ana nan sai wata rana wasu Fulani suka zo fadar sarki daga garin Yadakwari, kudu da Kura kaɗan, suka kawo ƙara cewa ɓarayi sun zo sun sace musu shanu. Da sarki ya ji haka sai ya sa aka kira masa ɗansa wanda ya ke ji da shi, mai suna Abubakar Mai Unguwar Munduɓawa. Daga nan sai sarki ya bashi umarni cewa ya yi maza ya haɗa runduna ya fita su bi waɗannan ɓayari ya kamo masa su.

Haka kuwa aka yi. Nan-da-nan Abubakar ya haɗa runduna suka fita ta Ƙofar Kudu (Ƙofar ɗan’agundi). Suka yi ta tafiya har Allah ya kai su wannan gari na Yadakwari. Daga nan suka fara ɗaukar sawun waɗannan ɓarayi suna bi, har sai da suka kai wani ƙauyen Maƙarfi mai suna ɗanguzuri, duk a Ƙasar Zazzau (Zariya). Da waɗannan ɓarayi suka hangi wannan runduna sai suka auka musu. To, ka san an ce sarkin yawa ya fi sarkin ƙarfi. Saboda haka wanna ruduna ta Abubakar sai suka faɗa waɗannan ɓarayi da yaƙi sai da suka kashe su tatas. Sannan suka damƙa waɗannan shanu ga waɗannan Fulani, su kuma suka kama hanyar komawa gida.

Da suka iso gida sun yi nufin shiga ta Ƙofar Dogo, amma da Dogo sarkin ƙofa ya hango wannan runduna sai ya yi maza ya rufe wannan ƙofa, zatonsa abokan gaba ne. Suka ƙwanƙwasa masa ya ƙi ya buɗe. Daga baya sai suka ce da shi mu rundunar Mai Unguwar Munduɓawa ne kuma ma muna tare da shi. Saboda haka sai ɗan sarki Abubakar mai Umguwar Munduɓawa ya magantu. Duk da haka dai Dogo ya ce ba zai buɗe ba koma waye.

Daga nan sai Abubakar ɗan Sarki kuma Mai Unguwar Munduɓawa ya kaɗa linzamin dokinsa ya yi Gabas. Bai tsaya ko’ina ba sai gurin da Ƙofar Na’isa take a yanzu. Kusa da wannan guri kuma dama akwai wasu ƙauyuka da suka haɗa da, Sharaɗa, Ja’in, Maidile da kuma Shekar Barde. Saboda haka Abubakar ɗan sarki ya tura wasu daga cikin mutanensa zuwa waɗannan ƙauyuka da ke kusa da wannan ƙofa aka aro masa kayan aiki, kamar irin su fartanya, gatura da sauransu. Sannan ya sake tura wasu daga cikin jama’arsa su je su zagaya su shiga ta Ƙofar Kudu, su gayyato jama’a da kayan aiki. Haka kuwa aka yi, ba jimawa sai ga jama’a ta haɗu da kuma kayan aiki.

Da jama’a suka haɗu sai Abubakar ɗan Sarki ya nuna musu irin aikin da ya ke so su yi masa da kuma yadda za su yi shi. Yana tsaye suka fara haƙe gefen gwalalon nan har sai da ruwan ya tsiyaye, sannan suka shiga gonaki suka haƙo ƙasa suka cike wannan gwalalon har sai da ya haɗe da badala, sannan suka fara huda ƙofa. Da Mai Unguwar Munduɓawa ya ga aiki ya fara kankama sai ya kaɗa linzaminsa zuwa Ƙofar Kudu ya shiga ta nan. Da ya isa gida sai ya turo wasu jama’ar da shanu guda biyar da kuma mata masu girki da kayan abinci. Haka aka yi ta aiki ana cin abinci har tsawon kwanaki shida, sannan aka huda ƙofa. Da aka kammala wannan aiki sai ya sa aka je aka ciro ƙyauren Ƙofar Dogo ta baya sannan aka rufe ƙofar kai kace dama can ba ita.

Faruwar wannan al’amari ta sa Dogo ya je fada ya kai ƙara. Ya kuwa yi dace fada tana zama kuma Abubakar Mai Unguwar Munduɓawa ya nan. Sai ya ce da sarki, ina ƙarar Abubakar Mai Unguwar Munduɓawa ya je ya sa an toshe Ƙofar Dogo an gina masa wata sabuwa. Sai sarki ya tambayi ɗansa Abubakar cewa don me ka sa aka yi haka? Sai shi kuma ya amsa da cewa, “Allah ya bawa sarki nasara “Don na isa”.  Sai sarki ya ce da shi tunda ka ce “Don na isa, sai a riƙa kiran wannan ƙofa da suna Ƙofar Ƙofar Na’isa”.

7 Ƙofar Mazugal 1118

An gina wannan ƙofa a zamanin Sarki Giji Masu ɗan Warisi. Sunan wannan ƙofa ya samu asali ne daga wata 'yar Kano Maƙeri mai suna Mazugal. Wato abokiyar haihuwar Lunku. Waɗannan 'ya'ya mata ne tagwaye ga Kano Maƙeri, su ne 'ya'yansa na ƙarshe, daga su bai sake haihuwa ba.

8 Ƙofar Nasarawa, Kano 1466

Sarkin Kano Muhammadu Rumfa ne ya gina wannan ƙofa, a cikin aikinsa da ya yi na faɗaɗa birnin Kano, amma tun can asali akwai wata ƙofar mai irin wannan sunan da sarki Gijimasu ya gina a daidai ƙofar Gidan Ɗan’iya Aminu. To da sarki Muhammadu Rumfa ya tashi aikin faɗaɗa gari, sai ya rushe wannan ƙofa ya matso da ita gurin da Ƙofar Nasarawa take a yanzu. Sannan ya sake maida mata wancan suna na Ƙofar Kawaye. Wannan suna na Kawaye sunan wata matar Gyarta Wasa ce.

Sarki Abdullahi ɗan Dabo shi ya canja sunan wannan ƙofa daga Ƙofar Kawaye ta Koma Ƙofar Nasarawa bayan hawansa kujerar mulki da shekaru goma sha ɗaya. Ya zo a ruyawa cewa sarki Abdullahi ya fita kilisa wata rana sai ya yi yankin Magwan, yana zuwa kudu da wannan dutse na Magwan, sai ya nuna wani guri ya kuma bayar da umarnin a gina masa gida a wannan waje. Da aka kammala gina gida aka zuba kayan alatu a ciki. Sai sarki ya saka rana ya je ya buɗe wannan gida. Sannan kuma ya shiga masallaci aka yi sallar Azahar a wannan gida. Da ya kammala sai ya yiwa wannan gida laƙabi da “Gidan Nasarawa”. Wannan gida yana nan a kan titin “State Road”. Bayan kammala dukkan abubuwan da zai yi, sai kuma da zai koma gida ya biyo ta wannan ƙofa, da ya zo daidai wannan ƙofa sai ya ja linzami ya sauka, sannan ya umarci liman aka yi addu’a aka shafa, ana kammala wannan addu’a sai ya sake cewa, “A riƙa kiran wannan ƙofa da sunan Ƙofar Nasarawa”. Wannan abu ya faru a shekarar 1866 Miladiyya (Gwangwazo, 2003, Ƙwalli, 1996).

Wannan ƙofa ta Nasarawa ta samu sabuntawa har sau biyu. Na ƙarshe kamar yadda yake a wannan hoto, an yi shi ne zamanin Gwamnatin Injiniya Rabi’u Musa Kwankwaso. A shekarar 2015.

9 Ƙofar Waika, Kano (1112)

Ƙofar Waika (1112) Sarki giji Masu ne ya gina wannan ƙofa. Sunan wannan ƙofa ya samo asali ne daga sunan wani ɗa na Kano Maƙeri kamar yadda Gwangwazo (2003), ya tafi a kai. Shi kuwa Ƙwalli (1996) cewa ya yi sunan ya samo asali ne daga sunan wal ƙiya ba kuma tare da kawo dalili ba.

10  Ƙofar Mata, Kano 1463

Sarki Muhammadu Rumfa ne ya gina wannan ƙofa. Asalin sunan wannan ƙofa shi ne Ƙofar Fagge. Amma bayan wani dogon lokaci da gina ta sai sunan ya canja ya koma Ƙofar Mata. Dangane da yadda wannan suna ya samo asali, akwai saɓani. Amma Ƙwalli (1996) ya tafi a kan cewa, wani daga cikin sarakunan wannan ƙofar ne ya shuka wata bishiya, da ta girma ta yi inuwa sai ta zama wajen hutawar mutane, kuma waɗannan mutane sai ya zama mata sun fi yawa a ciki, kuma matan ma masu tallace-tallace. Saboda haka sai ake yiwa wannan ƙofa inkiya da Ƙofar Mata. Da haka wannan suna ya bita har yau ɗin nan.

11 Ƙofar Ruwa 1116M

An gina wanna ƙofa a zamanin Sarkin Kano Gijimasu. Asalin sunan wannan ƙofa shi ne Ƙofar Lunkui, sunan da ya samo asali daga wata ‘yar Kano Maƙeri wanda suke tagwaye ne ita da Mazugal. Daga baya aka koma ana kiranta Ƙofar Ruwa saboda wani ruwa da ya taru a gidin ƙofar a shekarar da aka malala wani ruwa. Gurin taruwar wannan ruwa har yau ɗin nan yana nan.

12 Ƙofar Famfo 1937M

Sarki Abdullahi Bayero ya gina wannan ƙofa. An gina ta a lokacin da ake aikin jawo ruwa daga Calawa zuwa Goron Dutse. Ganuwa aka fasa aka gina ta. An saka mata suna daga dalilin abin da ya saka aka samar da ita wato aikin famfo.

13 Ƙofar Kabuga, Kano 1621

An gina wannan ƙofa ta Kabuga a zamanin Sarkin Kano Muhammadu Nazaki . Ƙwalli (1997), ya tafi akan cewa sunan wannan ƙofa ya samo asali ne daga bugun lalle da mutane suke yi a wannan ƙofa. A cewar sa, yankin wannan ƙofa waje ne na noma lalle, sannan kuma bayan mutane sun ɗebo lallen daga gonakin sukan kawo shin an ya bushe sannan su buge shi su ɗebe ganyen daga baya kuma su tafi das hi zuwa gari dan sayarwa.

Amma a ra’ayin Gwangwazo (2003), cewa ya yi asalin sunan wannan ƙofa ya samu daga labarin wani babban malami masani da matarsa ta mutu. Shi wannan malami watarana ya tafi unguwar Madabo raɗin suna ya bar matarsa a kwance ba lafiya, kafin ya dawo sai ta rasu. Da ya dawo sai ya taras da ita an tafi da ita maƙabarta har an saka ta cikin rami an fara ɗora tukunya, sai ya bubbuge tukwane ya shiga ciki ya kwanta tare da ita yana kuka, yana cewa sai dai a rufe su tare. Da jama’a suka ga haka sai suka fitar da shi da ƙarfi suka riƙe shi sannan suka binne shi. To daga wannan lokaci sai mutane suka riƘa yin inkiyarsa da Malam Kabi Gawa hart a kai wasu suna rage sunan su ce Malam Kabuga. Saboda haka aka sawa wannan ƙofa suna da Kabuga.

An ce ta wannan ƙofa sarakunan Kano suke fita zuwa yaƙin Ƙaraye da Zazzau. Sannan kuma ta wannan ƙofa baƙin fatake suke shigowa daga Gwanja.

Nan wani lokacine bayan yakin mutanen kano da turawan mulkin mallaka a shekara ta 1903

Wannan kuwa itace kofar kabuga ta kwanan nan wanda ayanzu hakama babu ita sakamakon ginin gadar kasa da gadar sama wadda tsowan gwamnan kano Rabi’u musa kwankwaso yagina

14 Kofar Duka wuya

Sarki Muhammadu Nazaki aka gina ta. Asalin sunan wannan ƙofa shi ne “ɗauka wuya” wanda ya samo asali daga wanda aka gina ƙofar a gonarsa. An ce wannan mutum yana aikin mutum goma a rana ɗaya. To lokacin da ya ke noma makaɗa suka zuga shi su ce, “ɗauka wuya bai san na gaji ba”, shi kuma sai ya amsa da cewa, “Ko yanzu a kai mu a dosa, in ba dare ba sai iyakar gona”.

15 Sabuwar Ƙofa, Kano (1933)

Sarkin Kano Abdullahi Bayero ne ya gina wannan ƙofa da ake kira Ƙofar Rumfa. Sunan ya samo asali ne daga makarantar Midil da yanzu ta koma kwalejin Rumfa (Rumfa College). Shi kuma sunan Rumfa asalin sunan wani sarki ne daga cikin sarakunan Kano, wato Muhammadu Rumfa. An kuma samar da wannan ƙofa ne dan sauƙaƙawa ‘yan makaranta zagayen da suke yi wajen zuwa Makaranta ko dai su fita ta Ƙofar Ɗan’agundi ko kuma ta Ƙofar Nasarawa waɗanda duka sun yi nisa.

Ita wannan ƙofa yanzu an fi saninta da Sabuwar Ƙofa. Tana nan a kan titin zuwa Jami’ar Bayero daga gidan Murtala daga hannunka na dama. Idan aka shiga cikinta zuwa mahaɗa ta ƙarshe, idan aka yi hagu za ta ka mutum zuwa hanyar da za ta kai ka Ƙofar Nasarawa har zuwa gidan gwamnatin jahar Kano, ko kuma idan aka yi hagu zuwa fadar Masarautar Kano.

Kammalawa

Alhamdulillah dukkan yabo da godiya su tabbata wa Allah madaukakin sarki dayabani ikon kammala rubuta wannan littafi wanda yake kunshe da Al'adun hausawa dakuma tarihin kasar hausa, hakika  wannan littafin zai taimakawa yaranmu masu tasowa dan ganin basu manta da Al'adun iyayensu da ka kanninsu ba, saboda Al'ada itace take nuna asalin mutum ta nuna daga inda kafito, saboda haka yazama wajibi agaremu da mu girmama al'adunmu mukuma martabasu, dan mafiyawan wasu kabilun basu da Al'ada wannan ne yasa zakaga wasu kashen suna sha'awar al'adunmu na hausawa saboda munada Al'adu masu dimbin tarihi, hakazalika manyan sarakunan Gargajiya  na wancan lokacin sun fadamana muhimmancin rike al'adunmu na Gargajiya saboda gudun kada mu ajiye al'adarmu mu dauki wata al'ada can ta daban.

Manazarta:

Late. Dan masanin kano,    late malam Aminu kano 1997,   farfesa m.k.m Galadanci,   ( Gusau 2008 ), 

( Adamu M.T 1997 ) , ( T/wazirci 2009 ) , Nil Skinner 1968, Mr. C.R. Niben (1981) , Kantoma 2011, Nil Skinner 1980,

 Aishatu 1991, Zaruk 2001, , Dangambo 1984, Habib usman da Rabi'u 1982, yahaya 1992, El- shamy 

1976, Scot 1976, mahangata, Fatima T.BR&TS, Ibrahim G. N. , wasu daga cikin hotunan kofofin kano Rumbun ilimi, 

Dokaji A.A. ( 1958 ) kano ta dabo cigari, Kwalli M.K. ( 1996 ) kano jallah babbar hausa, Gwangwazo M.K. ( 2003 )

MawMawallafi

Usman Yahaya Musa

Domin karin bayani ko shawara kuna iya tuntubar mu ta wannan adireshin Kamar haka.

Usmanmrky@gmail.com

URBAN REGENERATION AND HUMAN SETTLEMENT.

CONTENTS1,2,3

1 INTRODUCTION4&5

CHAPTER 1

KINDS  OF SETTLEMENTS...5,7,8

Brief History of Renewal..8,9

Urban Renewal in the United States.9,10

Urban Renewal in Europe..10

Urban Renewal in Asia.10,11,12

Urban Renewal in Developing Countries12

Main approaches to renewal..12,13

Redevelopment...13,14

Rehabilitation/Redevelopment.. 14,15

Integration..16

Urban Identity & Critical issues..…16,17

Environmental Concerns & Social Concerns and Cultural Concerns.17,18,19

CHAPTER 2

Urban Renewal As A Multi-Faceted Process..19,20,21

Urban regeneration and new ways to govern the city21,22,23

Large cities and metropolitan areas Technology in design and execution23,24

Affordable Housing...25

Homes England affordable housing statistics...25

Comprehensive planning  coordination and reconciliation of different policy objectives and government interventions...25,26

Vertical integration: the coordination of activity between local and regional development around a future vision.26

Cooperation: working together can create the context within which laws pushing for integration can work in practice.26,27,28

CHAPTER 3

Participation and integration....28,29,30

Dynamic use and biodiversity 

planning....30,31

Mobility Solutions31,32

Types of Mobility Solutions..32,33,34,35

Zero emissions solution and used materials 35,36

Reducing the CO2 production of the building sector along with

these other negative impacts is a challenge that must be met quickly

and decisively....36,37,38

CHAPTER 4

Material problem....38,39,40,41

 CO2 problem..41,42

Analysis methods.....42,43

Resources and pollution..43,44

Disaster management.44,45

Infrastructure and food security....45,46

UK food trade46,47

 food security...47,48

UK Food Imports and Exports (£ billion) 48,49,50,51,52

CHAPTER 5

Resilience of UK infrastructure..52,53

Reducing food waste 53,54,55

CHAPTER 6

Innovative, leap-frogging, and affordable technological advancement use55,56,57

Agriculture57

Healthcare..58,59

Massive cultural and knowledge changing 59,60

Improving sustainable local economic growth..60

Main Definition of Sustainable Development...60

Favoring the least developed human settlements..61

Human resource development and capacity-building61,62,63

Promoting sustainable land-use planning and management63,64,65

Financing and cost evaluation..66,67

Strengthen existing programmes and promote an international67,68

Governments to respond adequately..68,69,70

Preparing and disseminating international guidelines for adaptation to national and local needs..70,71

Promoting sustainable construction industry activities…..72,73,74,75,76,77,78,79

CHAPTER 7

Vast positive impact on human life quality and areas.79

Novelty, practicality, and replicability....80

1.1. Replicating Studies…..80

1.2. Replicating Effects80,81

1.3. Reproducing Results.81

Improving the ecological footprint..81,82

Green building 

practices..82,83,84,85,86,87,88

policies, urban planning and management strategies to effectively reduce climate change in developed and least developed countries.88,89

CONTRASTING RESILIENCE OF COMMUNITIES AND INFRASTRUCTURE RESILIENCE ...89,90

RESILIENCE OF INFRASTRUCTURE SYSTEMS..90,91

RESILIENCE REQUIRES LONGER-TERM INFRASTRUCTURE INVESTMENT.91

Construction of Sustainable, Innovative and

 

Smart Buildings.91,92

Innovation in construction sector..92,93,94,95,96,97

Construction of Sustainable, Innovative and Smart Buildings.….97,98

impact on human life quality and areas98

Green building practices.98,99,100,101

Conclusions 101

Kindly contact me for this project

Usmanmrky@gmail.com

Sustaining urban food system for sustainable development by improving food security and Agricultural productivity and preventing malnutrition crops and food diversity and rural investment, trade and food commodity market

TABLE OF CONTENTS

1 .. ABSTRACT

2. INTRODUCTION

4  CHAPTER 1

Food security.

Improving Food Security for World Food Prize

Food Assistance

Nutrition Assistance Programs Provided by the FNS:

Programs Improve Measures of Food Insecurity

5  CHAPTER  2

PREVENTING MALNUTRITION..

U.S. Policy in Food and Nutrition

The Roadmap to End Global Hunger

Create a White House Office on Global Hunger

Resurrect the Congressional Select Committee on Hunger

Specific Recommendations and Funding Targets

The Roadmap Becomes Legislation

The Way Forward

Emphasis on Nutrition

Humanitarian Assistance

Development Assistance

6 Innovative and future technology - Usman Y. musa CHAPTER  3

Food Insecurity..

Climate Change and Food Security

U.S. Department of State Effort on Food Security

The State Departments strategy has 7 seven pillars:

Support research and development of agricultural technologies and expand access to knowledge and training.

The U.S. Experience to potentially address the problem of hunger elsewhere.

Nutrition Assistance

Experience of China and India

New Technologies

Coordinating U.S. Global Health Initiatives

Political Will

The Role of Food Aid

7  CHAPTER  4

AGRICULTURAL PRODUCTIVITY.

Chinas Agricultural Productivity Imperative

Urbanization to Promote Agricultural Productivity

China Ramps Up Peri-Urban Farming for Beijing Consumers

The China-Brazil Connection

8  CHAPTER  5

CROPS AND FOOD DIVERSITY.

Ensuring Food Security

Adapting to Climate Change

Reducing environmental degradation

Protecting Nutritional Security

Reducing Poverty

Ensuring Sustainable Agriculture

The United Nations Sustainable Development Goal (SDG) Target 

9  CHAPTER  6

CROPS AND FOOD DIVERSITY.

Climate change and the future of crop diversity

10  CHAPTER  7

RURAL INVESTMENT

SUSTAINABLE FOOD PRODUCTION

sustainable food production

Environmental impact of food production

Actions to make food production more sustainable

Use natural resources efficiently

Reduce greenhouse gas emissions to help maintain air quality.

Protect marine resources

Procure food ingredients from sustainable sources

Use environmentally efficient food packaging

Food technologies securing our future food supply

Printing food Customized to the consumer

New breeding techniques: Improved crops feed more mouths

Regulations the new food production processes

The final verdict

11  CHAPTER  8

TRADE AND FOOD COMMODITY MARKET.

The Agricultural Commodities Market..

Understanding Agricultural Commodities

What Influences Agricultural Commodities Prices

How Are Agricultural Products Traded?

Agricultural commodities are staple crops and animals produced or raised on farms or plantations.

Oils seeds

Dairy products

12 CHAPTER  9

Sustaining Urban Food Systems

Food production

Scope and Criteria 

Resilience to climate change and productivity

Food Production:

Food Distribution

Food Safety and Nutrition:

International Food Security:

13 CHAPTER  10

Usage of renewable energy

The reliability, security, and resilience of the energy system underpin virtually every sector of the U.S. economy. Power outages can initiate cascading impacts across other critical sectors, potentially affecting our economic and national security..

Risks to energy security.

Equipment and infrastructure used in the production.

Energy Delivery.

Climate change and energy

14 CHAPTER 11

Biodiversity and genetic diversity of seeds and domesticated animals..

Climate effects

15 CHAPTER 12

New potential sources of revenue for smallholders.

Changing conditions.

Earlier spring run off

Lower peak run off

Decreased stream flow in late summer

Warmer stream temperatures

Increased evapo transpiration promotes snowmelt, increases surface evaporation of reservoirs, and stresses crops

Increased noxious weed pressure

Potential for longer and more intense wildfire seasons

16 CHAPTER 13

Healthy crops  

Stressors and impacts

Crops cape.

Useful tools for a changing climate

17 CHAPTER 14

Dependency on arable land and weather patterns..

Building Food Resilience.

Land-Based Transportation

Flooding.

Higher temperatures..

18 CHAPTER 15

Investment in rural infrastructure, research and technology..

Recognizing and addressing vulnerabilities..

Building strategically.

Additional benefits in the near term

Investing in Rural Infrastructure.

19 CHAPTER 16

investment in plant and livestock gene bank

The value of crop improvement

Combating degradation, land erosion and displacements..

Two greatest environmental concerns

Fragile ecosystems

Infrastructure linkage

20  CHAPTER 17

Narrative

Innovative, leap-frogging, and affordable technological advancement use

Agriculture

Healthcare..

Can Leapfrogging Clear the Biggest Hurdles?

21  CHAPTER 18

Massive cultural and knowledge changing

22  CHAPTER 19

Improving sustainable local economic growth.

What is Sustainable Development?

Favoring the least developed human settlements..

In industrialized countries, the consumption patterns of cities are severely stressing the global ecosystem, while settlements in the.

                           PROGRAMME AREAS

                                              A.  Providing adequate shelter for all

Objective

Means of implementation..

Improving human settlement management

Improving urban management..

Improving the level of infrastructure and service provision  in poorer urban areas..

Strengthening urban data systems

Improve the urban environment by promoting social

organization and environmental awareness through the participation of

local communities in the identification of public services needs.

Financing and cost evaluation.

Human resource development and capacity-building

Promoting sustainable land-use planning and management

Scientific and technological means..

Human resource development and capacity-building.

Strengthen existing programmes and promote an international.

Promoting the integrated provision of environmental infrastructure:  water, sanitation, drainage and solid-waste management

Governments to respond adequately.

  Adopt policies that minimize if not altogether avoid

23  CHAPTER 20 

Preparing and disseminating international guidelines for adaptation to national and local needs...

Human resource development and capacity-building..

Promoting sustainable construction industry activities.

Financing and cost evaluation..

24  CHAPTER 21 

Vast positive impact on human life quality and areas.

Novelty, practicality, and replicability..

Replicating Studies

Replicating Effects..

Reproducing Results..

25  CHAPTER 22

Improving the ecological footprint.

26  CHAPTER 23 

ZERO HUNGER TO REDUCE POVERTY..

Focus on the special needs of Africa

IMPROVE AGRICULTURAL PRODUCTIVITY AND ENHANCE LIVELIHOODS AND FOOD SECURITY IN POOR RURAL COMMUNITIES.

DEVELOP AND CONSERVE NATURAL RESOURCES

EXPAND RURAL INFRASTRUCTURE (INCLUDING CAPACITY FOR FOOD SAFETY, PLANT AND ANIMAL HEALTH) AND BROADEN MARKET ACCESS

STRENGTHEN CAPACITY FOR KNOWLEDGE GENERATION AND DISSEMINATION (RESEARCH, EXTENSION, EDUCATION AND COMMUNICATION).

investments in building staff capacities and in improving facilities and equipment, estimated to cost about US$350 million annually.

ENSURE ACCESS TO FOOD FOR THE MOST NEEDY THROUGH SAFETY NETS AND OTHER DIRECT ASSISTANCE.

MAKING THE INTERNATIONAL TRADE ENVIRONMENT CONDUCIVE TO POVERTY AND HUNGER REDUCTION.

MAKING THE DOMESTIC POLICY ENVIRONMENT CONDUCIVE TO POVERTY AND HUNGER REDUCTION.

POLICIES FOR PRIORITY AREAS OF THE ANTI-HUNGER PROGRAMME.

URBAN HUNGER

ACTION AGAINST HUNGER'S WORK IN NIGERIA

End global hunger

Common causes of hunger

Where in the world is hunger the worst?

Solution.

Conclusion.

References 

ABSTRACT

This Project is  identifies urbanization issues affecting food system sustainability. Since the nineteenth century and the onset of industrialization, cities have been both the product and motor of food systems, which are expanding worldwide despite the impression that they are non sustainable. Since both the problems and resources are concentrated in cities, the latter are also a source of innovation, which can in turn help enhance the sustainability of food systems.

Smart integration of technology can help create sustainable urban food ecosystems (UFEs) for the rapidly expanding urban population in the developing world. Technology, especially recent advances in digital-enabled devices based on internet connectivity, are essential for building UFEs at a time when food production is increasingly limited on a global scale by the availability of land, water, and energy. By 2050, two-thirds of the world will be urbanand most of the net world population growth will occur in urban regions in the developing world. A food crisis is looming, with the developing world ill-prepared to sustainably feed itself. We identify 12 innovative technology platforms to advance the UFEs of the developing world: (1) connectivityinformation delivery and digital technology platforms; (2) urbanized services; (3) precision agriculture (GPS, IoTInternet of things, AIartificial intelligence, sensing technology); (4) CEAcontrolled environment agriculture, including vertical farms; (5) block chain for greater transparency, food safety, and identification; (6) solar and wind power connected to micro grids; (7) high-quality, enhanced seeds for greater yield, nutrition, climate, and pest resistance; (8) advanced genetics, including gene editing, synthetic biology, and cloud biology; (9) biotechnology, including micro biome editing, soil biological, cultured meat, alternative proteins to meat and dairy; (10) nanotechnology and advanced materials; (11) 3-D printing/additive manufacturing; and (12) integration of new tech to scale-up underutilized, existing technologies. The new tech-enabled UFEs, linked to value-chains, will create entrepreneurial opportunitiesand more efficiently use resources and people to connect the nexus of food, water, energy, and nutrition.

Introduction

The urban population tends to be out of touch with agricultural production, and the city food culture increasingly moves towards fast food, processed foods, distributed by large centralized supermarket chains that are not rooted in the life of city neighborhoods. Many consumers, especially, those with low incomes, eat too little fruit and vegetables because of the cost but also because it is not part of their culture and habits.

Millions live with hunger and malnourishment because they simply cannot afford to buy enough food, cannot afford nutritious foods or cannot afford the farming supplies they need to grow enough good food of their own. Hunger can be viewed as a dimension of extreme poverty. It is often called the most severe and critical manifestation of poverty.

Rural households are the most heavily burdened by the consequences of poverty and hunger. In addition to causing hunger, poverty limits a rural communitys ability to invest in its own development. 

In a world of abundant wealth and resources, where enough food is produced to feed everyone on the planet, it is unacceptable that hundreds of millions of people suffer from hunger. Right now, poverty, conflict, and climate change are contributing to hunger and suffering around the world. And in four countries  South Sudan, Somalia, Yemen, and northeastern Nigeria  20 million people are facing severe food insecurity and looming famine.

Today, more than 50% of the world population lives in cities and by 2050, urban centres will gather more than 80%. Meanwhile, per capita calorie consumption in the EU27 exceeds daily requirements by 36% since the early 1990s.

The current food system cannot meet this growing food demand of cities sustainably. It results in significant environmental impacts, but also social inequity in terms of access to balanced and affordable nutritious food in cities.

The network will focus on:

GROWING fruit and vegetable in the city, in gardens, in parks, on rooftops, on balconies, on derelict lands etc., safeguarding & improving fertility of lands;

DELIVERING food stuffs in a more sustainable and less carbon intensive way;

ENJOYING more sustainable food (local products, without pesticides, seasonal and fresh products, etc.) while improving diets (reducing the share of animal protein and processed foods), using products that meet environmental and sustainability criteria (certification), and preventing waste (food and its packaging).

This transition will involve changes in perceptions, attitudes and finally behaviors.

We are strongly motivated both by the topic addressed by our network and the unique URBACT framework that enables cities to learn from each other and truly improve their policies.

Furthermore, the poorest urban households spend 6080% of their income on food (Reardon, 2016). A food crisis is looming, exacerbated in coming decades by the impact of climate change, bulging youth populations, large migrations from rural areas to citiesand inadequate infrastructure, education, and economic opportunities.

                           CHAPTER 1

Food security

821 million people  just over one in nine are malnourished, as reported by the Food and Agriculture Organization (FAO). Advancing sustainable, agricultural-led growth increases the availability of food, keeps food affordable, and raises the incomes of the poor. AGP works together with the Office of Global Food Security and the United States Agency for International Developments (USAID) to advance Feed the Future (FTF), the U.S. governments global hunger and food security initiative, to combat acute food insecurity and the G-7 New Alliance for Food Security and Nutrition, a partnership among G-7 and African governments, and the private sector.

  

AGRICULTURAL FOOD SECURITY

Improving Food Security for World Food Prize

The World Food Prize recognizes individuals who have advanced human development by improving the quality, quantity, or availability of food in the world. Each year more than 4,000 institutions and organizations are invited to nominate candidates for the prize. The World Food Prize Laureate Announcement Ceremony is held in June at the Department of State where the president of the World Food Prize Foundation announces that years winner of the World Food Prize, a Nobel equivalent. The official award is presented at a ceremony at the Iowa State Capitol in Des Moines, Iowa, every October in conjunction with the Norman E. Borlaug International Symposium.

Food Assistance

The office played a leading role negotiating the 2013 Food Assistance Convention (FAC), which replaced the 1999 Food Aid Convention. The new convention expands the traditional focus of previous Food Aid Conventions and now includes all forms of food assistance that will protect and improve access to food for those most in need. The FAC also includes a new commitment structure, a broader toolbox of eligible activities and food assistance products, as well as a commitment to improved transparency and accountability. The objectives of the Food Assistance Convention are to prevent starvation, reduce hunger, improve food security, and improve nutrition by:

Addressing the food and nutritional needs of the most vulnerable populations through coordinating food assistance;

Ensuring that food assistance is timely, effective, efficient, and based on local need; and

According to the United Nations' Committee on World Food Security, Food security is defined as "the condition in which all people, at all times, have physical, social and economic access to sufficient safe and nutritious food that meets their dietary needs and food preferences for an active and healthy life" (4)

According to the Economic Research Service (ERS) of the United States Department of Agriculture (USDA), a reported 11.8% of US households (15 million households or 40 million people) were food insecure at some time during 2017. This can be further broken down into households that have low food security and households that have very low food security. Among households with children, 15.7% of households with children have low food security with 7.7% of the children being food insecure (7).

Food insecurity can have detrimental impacts on both the physical and mental well-being of a person, especially a child. Food insecurity for a child can lead to "increased hospitalizations, poor health, iron deficiency, developmental risk and behavior problems, primarily aggression, anxiety, depression, and attention deficit disorder " (1). These complications can then lead to poor academic performance, subsequent health disparities and poverty in the child's future. In order to curb these problems, there are policies and programs made by the government in an attempt to curb these food insecurities.

The Food and Nutrition Service (FNS) under the USDA is a federal agency that focuses on giving nutritional aid to people that are suffering from food insecurity. The FNS provides service to 1 in 5 Americans (6), and currently has 15 domestic nutrition assistance programs, that are listed below. However, I will only delve into one or two programs.

Nutrition Assistance Programs Provided by the FNS (5):

Supplemental Nutrition Assistance Program (SNAP)

National School Lunch Program (NSLP)

School Breakfast Program (SBP)

Special Milk Program (SMP)

Summer Food Service Program (SFSP)

Special Supplemental Nutrition Program for Women, Infants, and Children (WIC)

Farmers Market Nutrition Program/ Senior Farmers' Market Nutrition Program (FMNP)/(SFMNP)

Child and Adult Care Food Program (CACSFP)

Commodity Supplemental Food Program (CSFP)

Temporary Emergency Food Assistance Program (TEFAP)

-Food Distribution Program on Indian Reservations (FDPIR)

Food Assistance for Disaster Relief (FADR)

Nutrition Assistance Block Grants

Fresh Fruit and Vegetable Program (FFVP)

One of the most well known food assistance programs is the Supplemental Nutrition Assistance Program, or more commonly known as SNAP. It was previously known as the Food Stamp Program, and it provides assistance for low- and no-income people in the United States. A person of low income must apply to their residential state to determine if they are eligible for SNAP. If  they are found eligible, they will receive an Electronic Benefits Transfer (EBT) card where they will receive monthly payments that can be used to buy food from participating stores (FNS). In 2017, the average SNAP benefit received by a recipient was around $126 per month, to sustain the cost of $1.40 per meal per person (2).

The National School Lunch Program (NSLP) was established after the Richard B. Russell National School Lunch Act was passed in 1946. This program provides low-cost or free lunches to eligible students in public and nonprofit private schools and residential child care institutions (FNS). According to FNS, over 30.4 million children participated in the NSLP. The schools that provide free or reduced lunch are reimbursed for each meal served. Children can be eligible for the NSLP if their household participates in certain Federal Assistance Programs like SNAP. They can also be eligible if their household income meets well below the poverty line (11).

Programs Improve Measures of Food Insecurity?  

A study conducted by the USDA in 2013 observed the impact of SNAP benefits in households after six months of receiving the assistance. The study concluded that "Participating for 6 months was associated with a decrease in food insecurity of about 5 to 10 percentage points. SNAP was associated with lower percentages of households that were food insecure, that experienced very low food security, and in which children were food insecure" (10). The graph in the background shows both a cross-sectional and longitudinal study of both food insecure and very food insecure households at the beginning of receiving assistance and six months after. Both low and very low food secure households decreased in food insecurity within six months of receiving benefits, indicating that this program does, in fact, help improve food insecurity.

While SNAP helps many families curb food security, there are some families that are above the required poverty line that makes them eligible for SNAP but still have a low enough income that makes them still food insecure (2). Families that are stuck in this gray area may be unable to receive any financial help from any government programs since most of them are based on eligibility. In addition, some families that do receive SNAP may not receive enough benefit to fully get them out of being food insecure. So, yes, the SNAP program does help improve food insecurity overall in a national scope, but domestically among every household, SNAP may barely help.

A summary report of a study conducted by the USDA stated that programs like the NSLP were associated with lower food insecurity and that "Studies also found that child nutrition programs improved diet quality and academic performance for children in low-income and food-insecure households" (8). However, other studies show that that is not the case. A 2012 study conducted by students at Texas A&M University found that individual participation in NSLP had no statistically significant effect on children's food security (3). The study did admit that the data may not fully represent the full contribution of the NSLP as the data was gathered from a days worth of participation. This study was also conducted in 2012, compared to the USDA's summary that was reported in 2017, so the impact of NSLP on child food security may have improved. Regardless, it would make logical sense that the NSLP would partially aid in household food security as it relieves the parents of worrying about what their child has to eat during the school day, so I would conclude that the NSLP somewhat helps improve food insecurity.

The image in the background shows the statistics from the Southern Education Foundation that concluded that around half of the student population in every state, more so in southern states, is eligible for free or reduced lunch. With children being the forefront of our future, it is imperative to make sure that each child is getting enough to eat to maintain focus during school. And although well over half of the students in  every state are eligible for free or reduced lunch, that may not mean that over half of the student population have free or reduced lunch. Many undocumented immigrant families avoid applying for free and reduced lunch in fear that they may be exposed as undocumented and be deported or separated from their families (5). Since undocumented families usually have low paying jobs or jobs that pay under the table to avoid the government, it is usually these families that require the most help when it comes to food insecurity, but cannot receive help from these government programs without risking themselves as undocumented. So again, yes, this program does help improve food insecurity on a national scope, but when compared on a local scope, it may not help every family that needs assistance.

There are many programs and policies that have been implemented by the government in order to curb the food insecurity that is prevalent in America. While we only covered two of the fifteen programs offered by the Food and Nutrition Services, we can see that some programs are a lot more effective than others, but all the programs do aid in food security to some degree. Some programs directly help with food insecurity by providing money for families to use for groceries (SNAP) or by providing fresh free foods (CSFP). Other programs helped indirectly, mostly targeting students, by giving students free or reduced lunches or breakfasts (NSLB, SBO, SMP) so that parents have less of a burden when it comes to providing both themselves and their children with three meals a day.

While these food security programs help many families and improve national food insecurity, they do not help improve food insecurity for families that do not fit the criteria of what the USDA would consider as food insecure. Some families are stuck in a gray area where their income is just above the line for eligibility for assistance, but still low enough that they cannot afford food for their whole family. There are also many undocumented families that immigrated to America that are unable to receive welfare benefits since they are not citizens or want to avoid receiving benefits from the government in fear that they will be deported, especially with the increasing anti-immigration sentiment that has been happening. So, while these policies do help improve national food insecurity, they only help the families that fall within the strict criteria that the USDA has set, while other families that fall short of these criterion may still struggle with bringing food to the table.

 reports from 2018, which shows that American households have finally returned to food security levels experienced prior to the economic downturn beginning in late 2007. It also shows that federal food assistance programs relieve food insecurity for most participating households.

The USDA Economic Research Service annually analyses survey data collected from roughly 37,300 households across the US on questions related to adequate food access, or what is termed household food security. The Household Food Security report shows that 11.1 percent of households were food insecure in 2018, meaning they did not have access to an adequate and healthy diet at some point during the year. This was a decline from a high of 14.9 percent in 2011 and the same level reported in 2007.

The share of households that have very low food security also declined in 2018 to 4.3 percent, well below the 5.7 percent of households with very low food security in 2008. Very low food insecurity means that a household reduced their food intake due to a lack of resources at some point during the year, such as skipping or reducing the size of meals. Fortunately, only 0.6 percent of households with children experienced very low food security in 2018, with authors of the report explaining that children are usually shielded from the disrupted eating patterns and reduced food intake that characterize very low food security.

We typically think of households with very low food security as reflecting hunger, but the two concepts are not necessarily the same. And it is revealing to hone in on the conditions experienced by these households. According to the report:

In the 2018 survey, households classified as having very low food security (representing an estimated 5.6 million households nationwide) reported the following specific conditions:

 98% reported having worried that their food would run out before they got money to buy more.

 97% reported that the food they bought just did not last and they did not have money to get more.

 96% reported that they could not afford to eat balanced meals.

 97% reported that an adult had cut the size of meals or skipped meals because there was not enough money for food; 90% reported that this had occurred in 3 or more months.

 94% reported that they had eaten less than they felt they should because there was not enough money for food.

 69% reported that they had been hungry but did not eat because they could not afford enough food.

 47% reported having lost weight because they did not have enough money for food.

 32% reported that an adult did not eat for a whole day because there was not enough money for food; 25% reported that this had occurred in 3 or more months.

The report also noted that When households experience very low food security in the United States, the resulting instances of reduced food intake and disrupted eating patterns are usually occasional or episodic, but not usually constant.

Federal safety net programs, such as the Supplemental Nutrition Assistance Program (SNAP) and the National School Lunch Program, are designed to help relieve these more severe food disruptions. The report reveals that the majority of SNAP households and recipients of free or reduced-price school lunches were food secure while receiving benefits. Among households that received SNAP in the 30 days prior to taking the survey, 86.9 percent did not experience very low food security and among those receiving free or reduced-price school meals, 92 percent did not experience very low food insecurity.

This means that SNAP and the National School Lunch Program relieves food insecurity for most participating households. But these data also highlight the importance of a strong economy. Data trends show that when the economy is strong, household food security rises even as fewer households participate in food assistance programs due to increases in employment and earnings.

                                 CHAPTER 2

PREVENTING MALNUTRITION

Good nutrition is the bedrock of child survival and child development. Well-nourished children are better able to grow and learn, to participate in their communities, and to be resilient in the face of disease or disaster.

Every day, nearly 7,500 children under age 5 die from malnutrition. And for millions of children, chronic malnutrition will result in stunting  an irreversible condition that literally stunts their physical and mental growth.

The first 1,000 days from the start of a womans pregnancy to a childs second birthday offer a window of opportunity for preventing under nutrition and its consequences. UNICEF targets this period with support for breastfeeding, nutrition-rich foods for infants and micronutrient supplements. 

By focusing on these first 1,000 days, UNICEF has helped cut the number of children badly affected by stunting by nearly 100 million since 1990.

UNICEF purchases between 75 and 80 percent of the world's supply of Ready-To-Use Therapeutic Food, a "miracle" treatment formulated to bring children who are suffering from severe acute malnutrition back from the brink. UNICEF works with manufacturers to increase supplies of the product and keep prices down. And thanks to the UNICEF Kid Power movement, UNICEF is reaching even more kids in need. 

U.S. Policy in Food and Nutrition

The U.S. government can play an important role in the fight to end global hunger, and there is a renewed sense of political will to address these issues. This chapter covers what is being done to reorient U.S. policy in food and nutrition from the perspectives of the Roadmap to End Global Hunger, the U.S. Agency for International Development (USAID), U.S. Department of State, U.S. Department of Agriculture (USDA), and the Chicago Initiative on Global Development. As described by moderator Jackie Judd of the Kaiser Family Foundation, the following presenters discussed what the U.S. government can and should do to help avoid future food crises and mitigate the negative nutritional effects of those that cannot be avoided.

THE ROADMAP TO END GLOBAL HUNGER

James McGovern, B.A., M.P.A.

U.S. House of Representatives

Although these are interesting and challenging times, the issue of ending hunger must take on a renewed sense of importance and urgency. The United Nations estimates that the number of hungry people in the world is over 1 billion (FAO, 2009). A statistic of this magnitude is difficult to comprehend. The number is so huge that some may lose the human ability to feel itor some may be overwhelmed and choose to ignore the crisis. The fact is this: there are some issues that cannot be solved in this lifetime, but ending hunger is not one of them. Ending hunger can be achieved with political will. This presentation addresses the Roadmap to End Global Hunger. It will discuss how an idea was born, how it turned into the report titled The Roadmap to End Global Hunger, and how the recommendations of that report have been translated into legislation, spearheaded by Jo Ann Emerson and James McGovern.

Background

In May 2008, the U.S. Government Accountability Office (GAO) issued a report that described why donor nations, including the United States, were failing in their efforts to help sub-Saharan African nations meet the first Millennium Development Goal of cutting hunger in half by 2015. The authors of this report, Tom Melito and Phil Thomas, briefed the co chairs of the House Hunger Caucus about the report and its findings. One of the central issues that was raised was the lack of coordination and the lack of any clear strategy about how the United States would make an effective contribution to reducing the incidence of hunger and malnutrition in sub-Saharan Africa, or work with those nations on how to create longer-term food security.

This led the House Hunger Caucus to begin discussions about the need for a specially appointed coordinator or office or a Hunger Czarto oversee a comprehensive, government-wide strategy to address global hunger and food security. This person would be responsible for helping to coordinate the often very uncoordinated food security programs on the ground. The global food crisis of 2008 put into sharp relief how many programs the United States has on food aid, nutrition, and food security and how they are spread over a variety of federal departments, agencies, and jurisdictions. The same problem exists on Capitol Hill, with global food security programs under the jurisdiction of the Agriculture, Foreign Affairs, Ways and Means, and Financial Services, to name just the principal committees.

This led Jo Ann Emerson and James McGovern to lead a crusade for a comprehensive government-wide strategy and for a coordinator on global hunger and food security. The day after he was elected President in 2008, a bipartisan letter was sent to Barack Obama from 116 members of Congress, calling for a comprehensive government-wide strategy and the appointment of a White House coordinator of such a strategy. In addition, meetings were held with Secretary of State Hillary Clinton, as well as members of the Obama transition teams for the Department of State, USAID, and USDA, to discuss the importance of a comprehensive, government-wide strategy that would maximize efforts to reduce global hunger and promote nutrition and long-term food security.

In spring 2008, a diverse group of nongovernmental organizations (NGOs) began talking about drafting a blueprint for the next administration on how U.S. programs and policies could more effectively and successfully address global hunger, nutrition, and food security. The NGOs had their own jurisdictional problems, with some focusing mainly on emergency and humanitarian relief operations, while others were engaged in agricultural development, women and children, health and hygiene interventions, research and development, or market development; the list of their various issue, field, and regional expertise goes on and on. After months of discussion, this broad-based coalition found consensus. As a result, in February 2009 the findings and recommendations were released and presented in a reportThe Roadmap to End Global Hunger.

The Roadmap to End Global Hunger

The Roadmap is noteworthy for being simple, straightforward, and brief. It recommends that U.S. government actions to alleviate global hunger and promote food security be the following:

ComprehensiveIt must involve a government-wide effort and integrate all programs.

Balanced and flexibleU.S. actions must carefully balance and meet emergency needs, longer-term investments in agriculture, and safety nets for the most vulnerable, especially during this global food and financial crisis.

Sustainable U.S. actions need to increase the capacity of people and governments to ultimately feed and care for themselves, reduce the impact of hunger-related shocks (whether they are natural or man-made), and be environmentally sustainable and responsive to the new challenges of climate change.

AccountableThe comprehensive strategy and individual programs need clear targets, benchmarks, and indicators of success. Monitoring and evaluation systems to measure and improve programs need to be developed and implemented.

Multilateral Not only should the United States contribute its fair share to the multilateral efforts to address global hunger, nutrition, and food security, but its strategy should also strengthen the multilateral effort and provide international leadership.

The Roadmap recommends four basic actions to alleviate hunger and promote food security.

Create a White House Office on Global Hunger

To lead the efforts of this office, the President would appoint a global hunger coordinator. Concretely, the purpose of the office and the coordinator is to create a permanent entity to pull all related federal agencies together and design and carry out a comprehensive government-wide strategy. Equally important, this position holds the backing of the President and ensures accountability that assignments are carried out, determines what is and is not working, what can be improved, and what needs to be eliminatedwithout regard to turf, budget, or other individual agency interests.

Resurrect the Congressional Select Committee on Hunger

This would allow one central committeeand the Roadmap proposes it be bicameralto focus on issues of hunger, nutrition, and food security.

Required Components of a Comprehensive Strategy to Alleviate World Hunger

The components of a comprehensive federal strategy to alleviate world hunger and promote food security require, first, a well-managed emergency response capability. Second, a comprehensive strategy must include safety nets, social protection, and the reduction of the risk of disaster. Two types of nutrition programs are required: one that focuses on mothers and children, emphasizing comprehensive nutrition before the age of 2; the other incorporates nutrition across the board in all food security programs. Finally, market-based agriculture and the infrastructure necessary for its development must be in place. In all of these areas, the Roadmap proposes a special emphasis on and sensitivity to the centrality of women in securing sustainable food security, increased agricultural development and productivity, and the reduction of malnutrition, undernutrition, and hunger.

Specific Recommendations and Funding Targets

The Roadmap provides specific recommendations and funding targets across a number of accounts in order to measure whether the administration and its agencies are on track to meet these critical global requirements.

The Roadmap Becomes Legislation

House Resolution 2817, the Roadmap to End Global Hunger and Promote Food Security Act of 2009, was introduced on June 11, 2009. The legislation references the total increased investment of $50.36 billion called for over 5 years, fiscal year (FY) 2010 through FY 2014, for agricultural development, nutrition (including maternal and child programs and for other vulnerable populations), school feeding programs, productive safety net programs, emergency response, research and development, and technical assistance programs. In addition, under this bill, the first increase in agricultural development funding for FY 2010 was targeted at $750 millionand President Obama exceeded that and asked for $1 billion.

The Way Forward

President Obama has designated Secretary of State Hillary Clinton to coordinate a government-wide approach to create, design, and implement a comprehensive U.S. strategy on global hunger, nutrition, agriculture development, and food security. This has been implemented and has been reflected in the Presidents FY 2010 budget, and the Presidents announcements at both the G20 meeting in London and the G8 Summit in Italy. The Roadmap recommendations and the NGOs that make up the Roadmap Coalition have played a critical role in supporting the U.S. coordinated effort.

A number of organizations and voices all pushing in the same direction for similar priorities, such as the Partnership to End Hunger and Poverty in Africa, are important contributors to the Roadmap. The majority of resources will be invested in the areas of greatest need, including Africa and South Asia; however, a number of regions where nations are on the verge of breakthroughs should be included as well. For example, Guatemala and Brazil are carrying out Zero Hunger campaigns, including a special emphasis on ending child hunger. With their leadership, there is a hemisphere-wide initiative to end hunger in the Americas. The United States should be included in this effort and should find ways to support it and contribute to its success.

Emphasis on Nutrition

In June 2009 at the World Food Prize meeting, Secretary Clinton highlighted the seven principles for a food security strategy. The strategy was worrisome because it did not include nutrition. This was different from the comprehensive message presented by Secretary Clinton in a briefing received in April 2009. In addition, nutrition once again failed to have a central role in the announcement at the G8 on agricultural development and global food security.

The emphasis must be made to focus on the under-two population, and the staffing, resources, funds, and coordination must be mobilized for this priority. At the same time, nutrition should be more fully incorporated and emphasized in all anti hunger and food security programs. All children need nutritious food, so programs for vulnerable children should fully integrate nutrition into their policies, programs, and projects. Nutritious meals need to be provided to school-age children, and nutrition education must be provided to the children, teachers, parents, and communities served by those schools. Nutrition education should be promoted for pregnant women, in addition to all families and communities that are beneficiaries or touched by such programs. Emergency operations should emphasize nutrition, especially for children of all ages, and use foods that meet the special nutritional and developmental needs of children.

As part of a comprehensive vision, nutrition and food security programs need to integrate the necessary global health interventions into their projects, including deworming, immunizations, vitamin A supplements, and micronutrient fortification, as well as clean water, hygiene, waste management, and even watershed management. That is a comprehensive approach. That is a government-wide approach. That is the Roadmap.

USAIDS RESPONSE TO THE FOOD CRISIS AND PREVENTING MALNUTRITION FOR THE FUTURE

Michael Zeilinger, M.D., M.P.H.,

Chief of Nutrition Division, Bureau for Global Health

U.S. Agency for International Development

USAID defines food security as existing when all people at all times have both physical and economic access to sufficient food to meet their dietary needs for a productive and healthy life. There are three main components to food security by USAIDs definition availability, access, and use and they are each interrelated with the others. Any of these three by itself does not achieve food security. The determinants of food security vary from country to country, region to region, and community to community, but USAID and the U.S. government must strive to achieve food security by addressing the problem comprehensively. Food availability is defined as including sufficient quantities of food from household production, other domestic output, commercial imports, or food assistance. Food access includes adequate resources to obtain appropriate foods for a nutritious diet. This depends on income available to the household, the distribution of income within the household, and the price of food. Food use, or consumption, includes the proper biological use of food, requiring a diet providing sufficient energy and essential nutrients, potable water, and adequate sanitation, as well as knowledge within the household of food storage and processing techniques, basic principles of nutrition, and proper child care and illness management. This presentation will focus on food use or consumption.

Humanitarian Assistance

The global food price crisis began in 2007, and prices peaked in the middle of 2008. In response to the increase and the needs resulting from this crisis, the U.S. Congress provided $1.825 billion to USAID under the Presidents food security response initiative. This was in addition to existing funds allocated for humanitarian assistance. With these additional funds, USAID focused mostly on addressing the emergency needs of countries that were most affected by the price increase and provided them with humanitarian assistance. The majority of these supplemental funds were used to provide increased emergency food assistance to such countries as Afghanistan, Democratic Republic of Congo, and Ethiopia. USAID also funded local and regional purchases to complement Title II resources, and it addressed the immediate impact of rising commodity prices on U.S. emergency food aid programs.

In addition, with the geographic focus in Africa, USAID began to implement longer-term programs that addressed the underlying causes of food security. These programs created diversified household assets, improved economic opportunities for the most vulnerable, preserved livelihood access, increased agricultural productivity, promoted seed quality, supported improved management of acute malnutrition and water and sanitation programs, and reduced the risk of disaster through planning and management and improved irrigation techniques.

Development Assistance

In addition to the humanitarian response, $200 million in development assistance was made available by Congress to focus on increasing agricultural productivity in two key regions, East and West Africa. In West Africa, this money was provided to increase agricultural productivity of staple foods, stimulate the supply response, and expand trade of staple foods. In East Africa, the money strengthened the staple food markets to support local and regional procurement. Finally, funding was also provided to the Consultative Group on International Agricultural Research (CGIAR) to disseminate off-the-shelf technologies in sub-Saharan Africa and South Asia.

                                 CHAPTER  3

Food Insecurity

In 2008, there was a crisis when food prices increased drastically, but for most of the countries in which USAID works, food insecurity was already a major problem. It remains a major problem with a higher level of poverty and malnutrition than existed just 2 years ago. The United States has primarily responded to global hunger through humanitarian assistance. While this is essential for reducing the suffering of those devastated by humanitarian disasters, the underlying causes of chronic food insecurity need to be addressed, and food insecurity needs to be eradicated through comprehensive programs that address all three pillars of food securityavailability, access, and use (consumption).

How does food insecurity happen?

Climate Change and Food Security

The earth has warmed over the past 100 years by almost 1ºC. By now it is no longer contentious to assert that this is anthropogenic.1 The atmospheres carbon dioxide concentration has increased by one-third since 1750, predominantly due to the burning of fossil fuel, but also because of deforestation. More importantly, the rate of increase is somewhere between 100 and 1,000 times faster than the rates observed historically.

How will climate change affect the crops that feed the world? The average temperature in Europe in the summer of 2003 was 3.6ºC higher than average, although rainfall was normal. That summer, between 30,000 and 50,000 people died from heat-related causes, a statistic that received much attention. But the effect on crops received little notice: Italy saw a 36 percent decrease in maize yield, while France experienced a 30 percent reduction in maize and fodder yields, a 25 percent decrease in fruit harvests, and a 21 percent reduction in wheat yields. Summer temperatures this high will become more frequent in the coming decades, and by mid-century, such record high temperatures are likely to be the norm. Familiar crops do not survive well at these temperatures, and even a brief period of very high temperatures at the critical time of flowering and pollination can devastate a crop. Temperature also influences how fast a plant develops and reaches maturity. Higher temperatures speed plants through their developmental phases. Annual crops like corn, wheat, and rice set seed just once and then stop producing. As temperature increases from the crops optimum, the growing period is shorter. Both the shortening of the growing period and the decrease in photosynthetic efficiency at higher temperatures reduce yields.

Irrigation can be used to cool crops at critical times, however many countries are already unsustainably over pumping aquifers. These include three of the big gest grain producersChina, India, and the United States. More than half the worlds people live in countries where water tables are falling.

The primary options to address these issues include more efficient agriculture, particularly with respect to water use; intensive crop breeding; modern molecular genetic modification for both drought and heat tolerance, as well as insect and disease resistance; and development of new crops. Some of this can be done immediately; some will require research and changes in public opinion.

Overall, investments in agricultural development have declined. Historically, rural poverty decreased and agricultural productivity increased with (1) better education, (2) new technologies, and (3) investment. It is essential that the recent trend toward providing food aid at the expense of investing in agricultural research and development be reversed.

Unfortunately, many well-meaning people around the world today believe that genetically modified crops are dangerous. What this means for the present is that modern science cannot be used to improve crops in many countries, including most of Africa. Although the U.S. regulatory apparatus is not completely prohibitive, it is dauntingly complex and so expensive that public-sector researchers have largely turned away from molecular crop improvement. Progress needs to be made in moving toward a regulatory framework that is based on actual risks and real scientific evidence, not hypothetical risks and popular fears.

U.S. Department of State Effort on Food Security

Secretary Clinton sees food security as one of the areas in which the State Department can make a difference. An interagency committee has been working to lay out a vision, goals, and strategy. The vision is straightforwardthe United States envisions a world in which all people have reliable access to safe, nutritious, and affordable food. The goals are familiar and very much in line with the Millennium Development Goals. The goals are to:

Halve the proportion of young children who are undernourished;

Halve the proportion of people who suffer from hunger;

Halve the proportion of women and men living on less than $1.25 a day; and

Build sustainable agriculture systems that create jobs, increase incomes, and raise agricultural productivity without harming the environment.

The State Departments strategy has 7 seven pillars:

1.

Increase farm and farmer productivity.

2.

Stimulate pos tharvest private-sector growth.

3.

Enable private-sector investment and development.

4.

Increase trade flows.

5.

Support women and families in agriculture.

6.

Use natural resources sustainably.

7.

Support research and development of agricultural technologies and expand access to knowledge and training.

The substance of the first pillar is expanding access to land, seeds, fertilizer, and irrigation, with an emphasis on womens access, as well as expanding extension services, training and credit, and working with social entrepreneurs. The second is about transportation networks, storage facilities, and food processing, as well as local procurement, transport, and distribution of emergency food aid. The third is about creating private-sector markets, streamlining business regulations, addressing land tenure, and supporting the development of local organizations to increase participation in decision making. The fourth pillar of the strategy is about developing regional markets, lowering trade barriers, helping to develop food safety standards, improving market information and communications systems, and improving access to finance for agricultural trade and agribusiness development. The fifth is adapting services and training to the needs of women, increasing their access to credit, financial services, education, and land ownership, as well as improving child nutrition through school feeding programs. The sixth is about promoting sustainable agricultural practices and adapting agriculture to climate change. The seventh is about increasing support for the CGIAR; facilitating public-private partnerships, as well as collaborative partnerships between U.S. universities and universities in sub-Saharan Africa, Asia, and Latin America; and creating a competitive award fund to support research.

The overall strategy relies on the development of country-led plans that bring all stakeholders to the table, as well as the coordination of multilateral support through the UN High-Level Task Force on Food Security. At present, the State Department policy group is engaging with other agencies to develop a whole-of-government approach.

USDAS RESPONSE TO THE CRISES AND FUTURE PERSPECTIVES

Rajiv Shah, Under Secretary and Chief Scientist

U.S. Department of Agriculture

This presentation discusses lessons learned from the U.S. experience and what that means as the country goes forward to try to integrate agriculture with nutrition. Although this is not the first time the global community has come together to try to significantly reduce hunger and poverty in an agriculture-focused manner, it is perhaps the best chance to succeed.

Background

An estimated 1.1 billion people live on $1 a day, and a large portion of that population is dependent on agriculture for its basic economic opportunities and its basic access to foods (The World Bank, 2009). Agriculture is a central component of global extreme poverty. It is not the entire solution to all poverty, but it is simply the largest slice of the most extreme poverty.

A number of people in the world suffer from hunger, which is defined as not having enough basic calories to meet energy needs in a very basic and subsistent manner. A few years ago, this was estimated at 840 million (FAO, 2006), and in 2008 it increased to 960 million (FAO, 2008). It is now reported that there are more than 1 billion hungry people in the world (FAO, 2009). This is a number that is very difficult to comprehend. In addition, 10 million children die each year because they have poor nutrition that makes them prone to diarrheal and infectious diseases that they do not have the physical capacity to survive (Black et al., 2003). These are complex and interrelated problems. 

The U.S. Experience to potentially address the problem of hunger elsewhere.

The U.S. experience offers a template for how to potentially address the problem of hunger elsewhere. A long time ago, the United States was a largely agrarian society that struggled to provide enough food to meet the needs of its population. The country was hyper dependent on and responsive to the rain-fed agriculture that was variable, challenging, and difficult. The land-grant university system was developed by Abraham Lincoln in the 1860s, and it started to systematically invest in agricultural research. Coupled with that system, an extension service was created, which today is the most dramatic way to deliver information to farmers that has ever been created. It is the largest adult education program in the country. Basic extension services are the primary means for developing public-sector electronic content that reaches farm communities and rural communities through the e-extension service. Today, 4-H programs are able to reach more children than any other structured program in the federal governmentabout 6 million children participate in 4-H programs each year.

The coupling of research and extension helped increase U.S. productivity. In addition to these, a third critical component is the developing of structured markets. In the United States, markets have existed and improved over time because of the phytosanitary2 standards that allow commodities to be traded and that allow people to understand what buyers are buying and what sellers are selling. Systems have been in place to ensure the protection of the food supply and our food safety. Such basic market mechanisms often do not exist in the countries that face the biggest burden of hunger.

Nutrition Assistance

The largest percentage of the USDA budget is committed to nutrition assistance programs. Such programs target children, vulnerable populations, and communities that would not otherwise have access to basic food items and would have to spend a very high percentage of their disposable income acquiring food. The United States has a low-cost food supply in which only 11 percent of the average Americans disposable income is spent on food. In the countries with the most vulnerable populations, approximately 7080 percent of total disposable income is spent on acquiring food. In that environment, when food prices increase, it presents difficult challenges to some very vulnerable populations. The nutrition assistance component of having a robust, active, and self-sustaining agriculture system is an important component that is often overlooked.

Experience of China and India

Lessons can be learned from other countries, including China and India. Over the past few decades, both countries have pursued effective agricultural development strategies and have significantly increased their agricultural productivity through the Green Revolution and crop varieties, along with a range of other policy interventions. China has been far more successful at translating those agricultural productivity gains into reductions in the rates of malnutrition; India has been far less successful. In India, there was less investment in lagging regionsthose parts of the country that did not experience the increases in productivity and incomeand were essentially left behind as a result. In addition, India lacked infrastructure in nutrition support for rural communities. Even today, a disjointed system exists where there are significant and persistent rates of rural malnutrition and rural poverty, despite having a significant growth rate that created a modern middle class in India. These experiences can provide lessons as new food security strategies are implemented in a range of countries. It will be important to couple nutrition-oriented efforts with agriculture programs in order to maximize their impact.

New Technologies

Research and science can offer unique contributions to the intersection of agriculture and nutrition. Several technologies exist that can improve basic human nutrition in a targeted way for children and women. The first is bio fortification. This approach takes the staple foods that some of the poorest populations depend on and enhances them with the micronutrients that women and children need, like vitamin A, zinc, and folic acid.

One example is the orange-fleshed sweet potato. A joint project between the International Food Policy Research Institute (IFPRI) and Harvest Plus bred higher amounts of beta carotene into sweet potato varieties in parts of Africa. This project caused a lot of debate and concerns about whether it would actually make a difference in childrens health. Data now demonstrate that introducing a sweeter, orange-fleshed product into the daily food supply has doubled the serum retinol3 in vitamin Adeficient children in northern Mozambique and northern Uganda. The initiative was successful because the product tastes good and children like it. A great deal of investment in agricultural technology development or agricultural foods and productivity has not taken into account the preferences of the people. For bio fortification initiatives to be successful, it is important to allow farmers to taste different varieties that are created, and then target efforts on those traits the people want most. This type of research is important and must target the customers. For example, if the customers are malnourished children under 5 years, see what they like, and use that feedback to inform the research.

Another example of a scientific contribution is vegetable breeding. A number of programs are focused on breeding improved varieties of vegetables, while also making sure they are pest and disease resistant. Such research systems exist in the United States and are a reason that the United States is the world leader in agriculture. People in lower-income countries suffering from food insecurity need the same types of research systems to protect their own ability to produce food, particularly vegetables, because they help achieve dietary diversity and improve micronutrient sufficiency in families.

The third area of technological promise concerns livestock. As families incomes grow from $2 a day to $10 a day, some of the first luxury items that are brought into the market basket of goods they consume are meat products and dairy productsand thus higher levels of protein. Yet there has been very little effective investment in dairy productivity, livestock improvement, genetic improvement for animals, or pasteurization technologies that would allow smallholder farmers (who dont have access to large chilling plants or other types of energy systems) to protect their product from spoiling in order to sell it into a more formal market. These technologies are being developed and need to reach small farmers through food security initiatives.

Coordinating U.S. Global Health Initiatives

A number of U.S. initiatives that currently exist could naturally be blended, such as food and nutrition programs with HIV/AIDS programs. It was noted that the administration is working to integrate the various agencies and programs into one comprehensive plan. A wide variety of issues are part of a worldwide global health initiative; however, food and agricultural issues do not attract the same interest as a number of other issues. For example, AIDS and malaria initiatives get much support worldwide, especially when compared to the international hunger effort, whose political resonance is not nearly as developed or as widespread. It is positive to note that governments, NGOs, and foundations are beginning to take hold of this issue and develop the political will to make these issues an important part of global development efforts.

Political Will

Sustaining political will is an important element to defeating global hunger and under nutrition. How can this be sustained in an environment in which so many important issues are on the table? Policy makers are faced with a multitude of simultaneous issues, so the key is to find leaders who are willing to sustain the effort and articulate the problems in a way people can understand. For example, in the area of food assistance, the public does recognize the moral and humanitarian aspect, which has helped gain support for food aid. However, agricultural assistance has fallen off the map and needs to be restored. People have become disengaged with trying to help people help themselves in the world of agriculture. It was noted that because food security is now on the Presidents agenda, support is growing because people realize that food and economic issues affect everyonenot just the NGO and university communities, but the American private sector and corporate world as well.

The Role of Food Aid

The view was expressed that the United States should not lead its fight against global hunger with food aid (although food aid should not be decreased and more flexibility should be allowed for local purchase of food). Food aid becomes more important in emergency situations when there is no other food available for purchase, or where buying food in the market would greatly disrupt the market and increase prices in others areas. In the United States, there are some important constituencies involved in food aid, including commodity groups and shippers, that make reform of food aid challenging.

U.S. Leadership in coordinating the number of organizations that work in the nutrition landscape was discussed.

The role of the United States as a leader in coordinating the number of organizations that work in the nutrition landscape was discussed. It was noted that a coordination role is more important than a commanding role. It is important for the United States to listen to what works in other countries and help guide sustainable food security solutions according to the local context.

It was noted that in the field, although there are competing interests, there is actually much more synergy among various agencies and groups than is seen in Washington, DC. Typically, the countries with the worst hunger and development indicators actually have more synergy within the U.S. overseas missions. In these situations, those on the ground see what needs to be done and are able to put aside their differences to improve the dire situation in that country.

Chapter 4 to chapter 23 and pictures of this project it contains confidential documents.

Kindly contact 

Usman Yahaya Musa

About this project at

Usmanmrky@gmail.com