Tatsuniya ko dandano, labari ne na ƙanzan kurege da hausawa ke bayarwa, galibi ga yara ƙanana da kuma matasa, yawanci masu bada tatsuniya tsofaffi ne mata ko maza, ana bada tatsuniya ne da daddare.[1] tatsuniya wata al'ada ce ta Hausawa, Anayin tatsuniya idan dare yayi daga an gama cin abincin dare.Wuraren da ake yin tatsuniya sun kasu kamar haka,Dandali,Tsakar gida da kuma dakin Amare.

Tatsuniya
literary genre (en) Fassara da narrative form (en) Fassara
Bayanai
Ƙaramin ɓangare natraditional story (en) Fassara da tale (en) Fassara
Bangare naoral literature (en) Fassara da folk culture (en) Fassara
Has characteristic (en) Fassaraoral tradition (en) Fassara
Hannun riga daconte (en) Fassara

Asali

gyara sashe

Tatsuniya ya samo asali ne a ƙasar hausa tin iyaye da kakanni kowa haka ya taso ya ji ana bada tatsuniya, kuma tatsuniyoyi ana riƙe su ne kan ƙwaƙwalwa tsawo shekara da shekaru, ba tare da an rubuta su ba, amma labaran suna kasancewa a ƙwaƙwalwan tsofaffi da yara, Hil\kimomin bama yara tatsuniya shine domin su wa’azantu daga labarai masu kyau da marasa kyau, kuma su iya gane bambamcin aikin ƙwarai da aikin banza,

Lokacin yinta

gyara sashe

kuma ana bayar da tatsuniyane domin nishaɗantar da yara da daddare. Idan aka bama yara tatsuniya suma suna tasowa ne da labaran gitke a cikin ƙwaƙwalwansu ta yanda idan suka girma sai suma su bayar da kuma labaran tatsuniyan ga yara ƙanana. Tatsuniya nada bambamci da kacici-kacici ta yanda tatsuniya labari ne tsantsa, amma kacici-kacici labari ne ta hanyar amsa tambaya.[2]

Gurin yin ta

gyara sashe
  • 1. Dandali
  • 2. Dakin wata tsohuwa,kamar kaka.
  • 3. Daki ko zauren dattijo, kamar kaka.
  • 4. Dakin kwanan samari.
  • 5. Gizo da koki

Sifar Tatsuniya

gyara sashe

Tatsuniya nada sifa na bada labari, idanza a fara yara da manya zasu zauna, shikuma mai bada labarin zai zanna akan wani abu sama da masu sauraransa, ko kuma a kan  tabarma daidai da masu sauraransa sai yace musu “Gatanan Gatanan ku” sai masu sauraro suce “Tazo muji ta”,[3] daga nan sai masu sauraro suyi shiru shima mai bada tatsuniyan ya hau kwararo zance. Wnnan itace labari, inda labari ne za a bayar ba a da buƙatar a ce “gatanan gatanan” sai dai kawai a fara bada labari.

Cikin tatsuniya

gyara sashe

A cikin tatsuniyoyi ana samun sunayen mutane, da dabbobin waɗanda babu su a gaske sai dai a labaran tatsuniya, akwai si gizo, akwai kurege, akwai ƙoƙi, akwai dodo, zaki, mallam, da irinsu ɗan kutungayya.[4]

Tatsuniya

gyara sashe
  • Tatsuniyan wasu maɗinka guda uƙu

A wata kasa an yi wadansu madinka guda uku, ba a tabaganin inda suka sayi zawwatin da su ke dinkawa ba, har mutane suna zaton sautu su ke yi a watakasa ana kawo masu. Wadansu suka ce watakila aljannu ke gare su masu ba su zawwati. Ashe dukba haka ba ne. Su yadda su ke yi, kullum da tsakad dare sai su gamu, su dauki hanyoyi su nufihurumin garin, watau inda a ke rufe mutane, su yi ta hake sababbin kaburbura suna zare likkafanindaga jikin matattu,sai su zo gida su rika dinka 'yan taguwoyi da wanduna suna sayarwa. Al'adar kasan nan kuwa,idan mai zarafi ya mutu sai su sa masa kayansa duk, su haka babban rami su sa shi a ciki, su dauko dutse mai girma su rufe bakin. Ana nan sai Wazirin garin ya mutu, aka tafihurumi aka haka masa katon kabari, aka shimfide wurin da kilisai da barguna da katifai. Da aka gama aka dauko Waziri, aka sa masa kufta da jabba da wando mai zina, aka yafa masa alkyabba.

Da ka gan shi sai ka yi zaton in an ce masa, "Ranka ya dade" zai ce "Mhm." Aka kawo wani zobe nazinariya aka sa masa a hannu, aka kai shi kabarin nan aka ajiye, aka nemo wani jibgegen dutse aka rufe bakin. Kafa na daukewa sai madinkan nan su uku suka taho wurin kabarin, don su saceabin da ke ciki. Amma su duk abin da suka fi bukata cikin kayan nan shi ne zoben nan na zinariya,don ko shi kadai ma ya iya sayen duk abin da ke cikin kabarin. Da zuwansu suka yi dako-dako abakin ramin, suna shawarar wanda zai shiga ya miko kayan. Kowa aka lalabo sai ya ki, ya ce danuwan ya shiga.

Babbansu ya ce karamin ya kamata ya shiga. Karamin ya ce, "A'a, ai wannan irinwuri sai ku manya." Suka yi ta jayayya haka, har dai karamin ya yi ta maza ya ce ya shiga, a bude, ai mai rabon ganin badi sai ya gani. Da suka bude zai shiga sai mabi masa ya ce, "In kadauko zoben nan fa ka lura kada ya sumbule maka." Ya juyo, ya ce, "Ina ruwanka, ko ya sumbulemini, ko kada ya sumbule mini, kai dai ba tsoro ya hana ka shiga ba?" Ya shiga, ya yi ta mikomusu kaya, suna karba, suna ajiyewa. Ya zare zoben ya boye a kubakar wandonsa, ya ci gaba damiko musu kaya. Can ya fara miko shimfidu sai babban ya ce, "Na ce kodai kadauki zoben nan?Kada ka manta da shi." Ya ce, "Ku karbi wadannan dai, ina zuwa." Da ya kare miko musu dukan sauran kayayyakin, sai ya ce wai ya duba ko ina jikin Waziri bai ga zoben nan ba, ko kasa kosama bai gan shi ba. Ma bi wa babban ya ce, "Kai dai duba yatsansa na hagun, yana nan, in dai bamakirci ka tasam ma yi ba." Ya ce allambaran, ya duba ko ina bai gan shi ba. Suka yi juyin duniyannan da shi, ya ce bai ga zobe ba. Alhali kuwa ga shi a makale a wandonsa. Da babban ya ji haka saiya ce, "Ashe haka za ka yi mana? To, jeka da shi! in zobe na yi maka wani amfani lahira. Da kai dasake shakar iskar duniya har abada." Da fadin haka sai suka mai da dutsen nan, suka toshe bakin ramin, suka yi tafiyarsu. Barawon nan ya tashi ya yi gabas, ya yi yamma, ya yi kudu, ya yi arewa,ya rasa inda zai sa kansa. Ya je ya kwanta kusa da Waziri, ya yi ta kuka.

Da ya ga dai kuka ba shida wani amfani a irin wannan wuri, sai ya tashi ya nufi bakin ramin nan ya yi yunkuri, ya iza, yaiza, ya ji dutsen nan ko motsawa bai yi ba. Sai ya ce, "Ai kaddara dai in ta zo ba ta da makawa! Koda na shigo nan, ko ban shigo ba dai, mutuwa zan yi, domin da ma duniya ba gidan tabbata ba ceai da mun tarad da kakannimmu a ciki. Kai na ma dai huta da azabar duniya da masifarta." Sai ya haye gadon waziri, suka kwanta, yana jira bayan ko kwana uku yunwa ta kashe shi, ya mutu yahuta. Can dare ya raba sai ya ji maganar mutane sun yiwo wa kabarin nan tsinke. Ya yi kamar yayi magana su bude, ya ga dai ko ya yi ma, tsoro ba zai bari su tsaya ba, balle ma su ji ko shi wanene, su bude. Ya tuna ma dai ko sun bude shi lalle ba su barinsa kawai, ga Sarki za su kai shi. Bashakka kuwa in Sarki ya ji abin da ya ke ciki, kashe shi zai sa a yi ba rai ba girma, ya bar wajikokinsa abin fadi har iyakar ransu. Da ya tuna da haka sai ya dangana, ya kyale. Jim kadan sai ya ji mutanen nan sun zo bakin kabarin sun tsaya. Ya saurara ya ji ko abokansa ne suka jitausayi, suka zo su fid da shi, ya ji ba muryarsu ba ce. Ashe wadansu barayi ne kuma su uku sukayi wa wannan kabarin tsinke, don su bude su sace kayan da ke ciki, su dauke zoben nan da sukaji ana labarinsa da rana. Ba su san har an riga su ba.

Suka tsaya cirko-cirko bakin ramin, sunashawarar wanda zai shiga ya miko kayan. Kowanne aka ce ya shiga sai ya ki. Wani ya ce kansa keciwo, shi ya hana shi ya shiga, guda kuma ya ce shi dundumi ya ke yi. Suka yi ta bayayya dai yadda wadancan na farko suka yi. Daga can sai ya ji wani mai karambani kamarsa ya ce shi zaifada. Wai mamaci na kama mutane ne, har da za su rika raki haka? Ko da wannan mutumin ya jihaka sai murna ta kashe shi. Ya tashi, ya zo bakin ramin ya labe. Suka buda ramin. Wancan zaishigo ke nan, har ya janye wando ya miko kafa, zai sulalo ciki. Ko da na laben nan na ciki ya gakafarsa, sai ya kama ya rike. Ya ja, ya ja, ya ji an rike kam. Sai ya yi Salati, ya ce, "Wayyo Allah,ya rike mini kafa! Ku taimake ni, zai janye ni!" Ko da sauran suka ji haka sai kowanne ya ce in ba ka yi ba ni wuri. Suka yi ta gudu, kowa na ta kansa. Da wancan na cikin ramin nan ya ji sun watse,sai ya saki kafar wannan.Ko da ya ji dai an saki kafarsa,sai ya yunkura ya yi waje.Ya yi ta guduyana waiwaye kada a kama shi daga baya. Da wancan na cikin ramin ya ji ba kowa, sun bar kofara bude,sai ya fito da zobensa a kubakar wando,ya yi tafiyarsa. Daga wannan fitar kutsu da ya yisai ya tuba,bai sake yin sata ba.

Manazarta

gyara sashe
  • Furniss, Graham. (1996). Poetry, prose and popular culture in Hausa. International African Institute. Edinburgh: Edinburgh University Press for the International African Institute. ISBN 978-1-4744-6829-9. OCLC 648578425.
  • Alhassan, Habib. (1980–1982). Zaman hausawa. Zarruk̳, Rabi'u Muhammad. Lagos: Islamic Publications Bureau. ISBN 978-2470-25-2. OCLC 702639483.
  • Madauci, Ibrahim. (1968). Hausa customs. Isa, Yahaya., Daura, Bello. [Zaria]: Northern Nigerian Pub. Co. ISBN 978-169-097-6. OCLC 489903061.
  • The Hausa world of Rudolf Prietze : being the complete collection of the scholar in the Hausa and German originals and the English versionsISBN978-125-659-1OCLC950033236
  • Ahmed, Umaru Balarabe,. The Hausa World of Rudolf Prietze being the complete collection of the Scholar in the Hausa and German originals and the English versions. Volume 2. Zaria. ISBN 978-125-653-2. OCLC 992986877.
  • Aminu, Alhaji Ayuba. (1998). Kacici-kacici. Dukku, Malam Bello., Mu'azu, Mohammed Aminu. (1. publ ed.). Maiduguri: Compaq Publ. ISBN 978-32300-4-2. OCLC 634309537.

Manazarta

gyara sashe
  1. Furniss, Graham. (1996). Poetry,prose and popular culture in Hausa.p.81
  2. Ɗangambo (1984)(p 15-16)
  3. Furniss, Graham. (1996). Poetry,prose and popular culture in Hausa. International African Institute.p.81
  4. Furniss, Graham. (1996). Poetry, prose and popular culture in Hausa. International African Institute.57-58
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