Rumbun Ilimi Katafaren Ɗakin Karatu Cikin Harshen Hausa; Shi ne Irinsa na Farko a Tarihi
Zuwan Hausawa Lagos
Taswirar Tsibirin Lagos Kewaye da ruwa kamar yadda aka alamta da jan launi.
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Gabatarwa
Dangantaka tsakanin wata ƙabila da wata, musamman a tsakanin ƙabilun da suka yi tarayya ko kamanceceniya da juna ta wasu fanonnin rayuwa, aba ce mai sauƙin samuwa. Akwai kamanceceniya tsakanin Bayarabe da Bahaushe, dukkanin su biyu, mutane ne masu son addini, son baƙi, riƙo da al’ada, tsarin sarautar gargajiya da sauran muhimman abubuwa. Saboda haka dangantaka a tsakaninsu ta kasance mai matuƙar tasiri.
Hakan nan ma kasuwancin hamada da kuma cinikin bayi, abubuwan da Hausa-Fulani suka rigayi sauran takwarorinsu na Najeriya da shi tun dauri, sun taimaka matuƙa wajen ƙulla zumunci mai ƙarfi a tsakanin Yarabawa da Hausa-Fulani. Oyeniyi (2013), ya bayyana cewa Hausa-Fulani sun rigayi sauran maƙwabtansu na tsakiyar Najeriya wajen sayar da bayi a matsayin haja ga ‘yan kasuwar Gabashi waɗanda daga baya suke safarar hajojin nasu ta hanyar hamada zuwa Arewacin Afirka, Gabas ta Tsakiya da kuma Asiya.
Bahaushe a Lagos
Abu ne mai matuƙar wahala a iya iyakance takamaiman lokacin da Bahaushe ya sauka a Lagos. Durosinmi-Etti da tawagarta (1998), sun bayyana cewa, jama’ar Arewacin Najeriya (Waɗanda Hausa-Fulani ne mafiya rinjaye), sun shigo garin Eko da zama tun cikin ƙarni na 18 a matsayin fatake masu wucewa. Shi kuwa Preye (2016), ya bayyana cewa, tun zamanin Oba Ologun Kutere (1749 – 1775), Hausawa suke bayar da gudunmawa a fannin tsaro saboda zamowarsu mayaƙan sarki Kutere.
Hassan, Makarfi, Bayi da Abubakar (2011), sun ruwaito Clapperton yana cewa a cikin shekarar 1824 (Kashin farko na ƙarni na goma sha tara), ya ganewa idanuwansa safarar dabbobi masu tarin yawa ta cikin kogin Neja zuwa Yankin Teku (Lagos tana ciki). Ana kuma gudanar da wannan kasuwanci ne ta hannun Hausawa mazauna yankin; wato mazauna Ƙasar Yarabawa kamar yadda suka ruwaito cewa, Rabaran Samuel Ajayi Crowther ya ambata cewa ya ganewa idanuwansa wannan lamari a cikin shekarar 1857 (Tsakiyar ƙarni na 19) a yayin ziyararsa karo na uku zuwa Kogin Neja.
Kenan, a bisa abin da ya gabata, Bahaushe yana Lagos da zama tun cikin ƙarni na goma sha takwas.
Gudunmawa
Bahaushe ko in ce Hausa-Fulani, sun bayar da gagarumar gudunmawa wajen kafawa tare kuma da haɓɓaka garin Lagos ta fuskacin kafa garin, kafa kasuwanni, haɓɓaka tattalin arziƙi, kai Addinin Musulunci da kuma harkar tsaro.
Kafuwar gari
Hausa-Fulani sun kafa Unguwanni da dama a cikin garin Lagos. Mann (2007), ta ruwaito cewa, wasu garuruwa kamar irin su Iba da Okokomaiko, ana alaƙanta su da Musulmi-bayi ‘yan asalin Arewa, waɗanda aka ce sun zauni garin bayan an sallame su daga aikin ɗamara da aka yi wa laƙabi da ‘Yansandan Hausa a tsakanin shekarun 1875 zuwa 1900.
Haka nan kuma Durosunmi-Ette da tawagarta (1998), sun bayanna kafa wata unguwa mai suna Ago a Yarabance wadda kuma take da ma’ana ta Layin Hausa. Unguwanni irin su Alousa, Agege, Oshodi, Obelende (Sabo), da sauran su, duk ana danganta kafuwarsu da Hausawa.
Haɓɓaka Tattalin Ariziƙi
Hausawa, sun taka muhimmiyar rawa wajen haɓɓaka tattalin arziƙin Ƙasar Yarabawa wadda ta ke ɗaya daga cikin tsofaffin daulolin Afirka. Lovejoy (1980), ya ambata cewa: “Asante da Tsakiyar Yankin Baƙaƙe (Central Sudan), musamman ma Ƙasar Hausa da maƙwabtansu Barebari, jigon ne su wajen haɓɓaka tattalin arziƙin Yammacin Afirka”. Hausawa, sun bayar da gagarumar gudunmawa wajen Kasuwancin Gwanja; wato kasuwancin fatauci da Hausa ke zuwa Gwanja su kai kayayyaki da suka haɗa da bayi, sutura da sauransu zuwa kasuwar duniya da ta ke Salga su kuma su sayo goro da sauran kayayyaki. Wannan fatauci nasu, shi ne abin da daga baya ya haifar da samuwar noma goron a dukkan Ƙasar Yarabawa wanda Eko tana daga ciki.
Kafa Kasuwanni
Samuwar isassun bayanan da za a gudanar da binciken ilimi, sun samu ne bayan kawo ƙarshen yaƙin da ya gudana a tsakanin Birtaniya da Asante; yaƙin da aka ƙare shi a shekarar 1873. Sannan kuma wannan shi ne abin da ya bai wa Hausawa da sauran fatake Musulmi damar faɗaɗa kasunwancinsu zuwa Kudancin Yankin Zinare (Gold Coast) da kuma Yankin Kogin Volta. Wanda sannu a hankali 'yan kasuwa Hausawa suka riƙa ratsa Kudanci ta cikin Ƙasar Yarabawa suna shigo da kayayyaki zuwa Lagos. Tsarin kasuwancin da ya ƙarfafi ƙirƙirar noma goro a yankin (Lovejoy, 1980).
Bayan tsawon zamani da fara noma goro a wannan yanki na Lagos, sai kuma kasuwanci tsakanin Hausa da Lagos ya kankama, abin da ake harsashen faruwarsa a farkon ƙarni na ashirin.
Yaɗa Addinin Musulunci
Musulunci ya shigo Lagos ta hannun ‘yan ƙasa masu tushe daga Arewacin Najeriya waɗanda suka ƙaura zuwa yankin a cikin ƙarni na 18 duk da cewa addinin ya samu tagomashin masarauta ne a zamanin Oba Adele Ajosun (1775 – 1780), Durosinmi-Etti da tawagarta (1998). Addinin ya yi matuƙar burge shi duk da cewa shi mai bin addinin gargajiya ne, a bisa wannan ya umarci mutane uku daga cikin masu yi masa hidima; Ligali, Ibrahim da Umaru waɗanda suke Musulmi ne da yin kira zuwa ga addinin a duk faɗin Masarautar Lagos (Kotun, 1998). Olugun Kutere (1749 - 1775) da kansa yana da masu yi masa hidima waɗanda suke Musulmi, waɗanda daga baya ɗansa Oba Adele Ajosun ya gada (Preye, 2016).
Haka nan ma ba za a manta da irin gudunmawar da Hausawa suka bayar ba wajen yaɗa addinin na Musulunci zuwa sassan Lagos. Jimoh (2016), ya ruwaito cewa, bayyanar mabiya Oba Kosoko (1845 - 1851), ya sauya makomar al’ummar; Musulunci ya yaɗu zuwa garin Epe a cikin shekarar 1852, inda wani bawa ɗan asalin Katsina mai suna Muhammadu Audu ya fara kiran salla.
Samar da Tsaro
Tun cikin ƙarni na goma sha takwas, zamanin Oba Ologun Kutere (1749 - 1775), Hausawa suke bayar da gudunmawa ta fuskacin yaƙi da kuma tsaron gari (Kotun, 1998). Har zuwa lokacin Turawa da suka fara kafa rudunar tsaro mai suna Hausa Police ko Hausa Guards ko Hausa Constabulary ko kuma Hausa Consular Guard (Mann, 2007; Okereke, 2012; Daniel; ), wadda duk za a iya fassarawa da ‘Yansandan Hausa, rundunar da ita ce tushen Rundunar ‘Yansanda Najeriya (Nigerian Police Force) da ake da ita a duk faɗin Najeriya ta yau (2020).
Wannan kenan. Sai dai, duk da irin hujjoji da fitattun marubuta suka baje wajen tabbatar da zaman Bahaushe a garin Eko cikin ƙarni na goma sha takwas da kuma sauran lokutan da suka biyo bayansa kamar ya gabata da farko, duk da haka, da za a tsananta bincike za a taras cewa, Bahaushe yana nan a wannan gari na Eko tun farkon kafuwarsa.
Samuwar wasu abubuwa guda biyu a kewayen fadar sarkin Eko kamar irin su Kasuwar Jakara, Gidan Kanwa da sauran su, abubuwa ne da suke ƙara nuna yiwuwar zaman Bahauhe a Eko tun kafin ƙarni na goma sha takwas.
Hakan nan ma idan muka waiwaici maganar bayi da suka bayar da gudunmawa wajen kafuwa da yaɗuwar Addinin Musulunci, sai kuma mu yi tambaya da cewa, su kuma ‘yan kasuwar da suka kai bayin suka sayar kuma fa? Su waye su, sannan kuma wacce irin gudunmawa suka bayar wajen kafa garin na Eko? Tunda dai, ai su bayin ba su suka kai kansu ba, sannan kuma babu wata alaƙa ta yaƙi tsakanin Ƙasar Hausa da Ƙasar Yarabawa ballatana a ce an samu bayin ta hanyar yaƙi. Sannan kuma idan muka ƙara waiwaitar maganar Oyeniyi (2013), da ta zo a sama, za mu gamsu cewa fataken Hausawa masu kasuwancin hamada su suka kai waɗannan bayi zamanin da za mu iya danganta shi da ƙarni na goma sha huɗu koma ƙasa da haka. Wannan kuma abu ne mai yiwu idan aka zurfafa bincike musamman idan muka lura da cewa, tun kafin ƙarni na goma sha huɗun akwai fitattun fatake a Ƙasar Hausa da kuma shigowar Addinin Musulunci Ƙasar ta Hausa.
Sai kuma mu rufe maganar da tattaunawarmu da Alhaji Musa Abubakar Rijau wanda aka fi sani da Alhaji Musa Zuru a ranar 18/2/2020, wanda dattijo ne mai kimanin shekaru saba’in ko sama da haka, ya bayyana mana cewa an riƙa rabawa kakaninsu gonaki ne a asalin tsibirin Eko (Lagos Island); guri mafi muhimmanci da daraja a Lagos, suna sharewa su kafa gidaje kyauta saboda lokacin gurin ba kowa kamar yadda suka ji daga kakaninsu.
Manazarta
Daniel F. A. (Babu shekarar bugu) A Historical Survey of Amalgamation of the Northern and Southern Police Departments of Nigeria in 1930. Department of History and International Studies, Adekunle Ajasin University, Akungba-Akoko, Ondo State, Nigeria. European Scientific Journal August edition Vol. 8, No.18 ISSN: 1857 – 7881 (Print) e - ISSN 1857- 7431.
Durosinmi-Etti A.O. da tawagarta (1998). Welcome to Lagos Centre of Excellence, An Authoritative Guided Book on Lagos State of Nigeria. Printed Royal Press Limited, Lagos for Lagos State Ministry of Information, Culture and Sports.
Hassan U.A., Makarfi A.M., Bayi U.A. da Abubakar B. (2011). Assessing Barriers to the Flow of Goods Along the Lagos –Kano Corridor. An ciro a shekarar 2020 daga shafin: https://nourishingafrica.com/wp-content/uploads/formidable/9/GEMS1-Lagos-Kano-Transport-Corridor-Study-June-2011.pdf
Jimoh M. O. (2016). The Growth And Development of Islam in Epe, Lagos State, Nigeria, 1851-2010. History and International Studies Department Federal University, Brinin-Kebbi, Kebbi State, Nigeria. Ilorin Journal of Religious Studies, (IJOURELS) Vol.6 No.2, 2016, pp.1-18. An ciro a shekarar 2020 daga shafin: www.ajol.info
Kotun B. (1998). The History of Eko Dynasty. Lagos State Ministry of Information and Culture.
Lovejoy P. (1980). Caravans of Kola The Hausa Kola Trade 1700 - 1900. Ahmadu Bello University Press. University Press Limited.
Mann K. (2007). Slavery and the Birth of an African City Lagos, 1760–1900. Indiana University Press 601 North Morton Street Bloomington, IN 47404-3797 USA.
Okereke B. B. (2012). The Role of Nigeria Police Force in the Administration of Justice: Issues and Challenges Department of Public Law, Faculty of Law, Ahmadu Bello University, Zaria, Nigeria, An ciro daga shafin: http://www.kubanni.abu.edu.ng/jspui/bistream, a shekarar 2019
Oyeniyi B. A. (2013). Internal Migration in Nigeria: A positive contribution to human development. University of the Free State, South Africa.
Preye A. (2016). The Succession Dispute to the Throne of Lagos and the British Conquest and Occupation of Lagos. Department of International Studies and Diplomacy Benson Idahosa University. African Research Review, an International Multi-disciplinary Journal, Ethiopia. An ciro a shekarar 2020 daga shafin: http://dx.doi.org/10.4314/afrrev.v10i3.14
Tattaunawa da Alhaji Musa Abubakar Rijau wanda aka fi sani da Alhaji Musa Zuru a ranar 18/2/2020.
Sarakuna
- Rilwanu Akiolu
- Adeyinka yekani II
- Adeniji Adele
- Falolu
- Esugbayi
- Sanusi-Olusi
- Ibikunle-Akitoye
- Esugbayi
- Oyekan
- Dosunmu
- Akintoye
- Kosoko
- Akintoye
- Oluwole
- Idewu Ojilari
- Eshilokun
- Adele Ajosun
- Olugun Kutere
- Eletu Kekere
- Akinsomoyin
- Gabaro
- Ado
Kasuwanni
Bukukuwa
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