Tun cikin shekarun 1960 zuwa wannan lokaci masana da manazarta da ɗalibai masu binciken tarihi suke ta kai-kawon nazari kan ƙaura da shigowar baƙi da kuma sakamakon da wannan ƙaura ta haifar ga al’ummomi daban-daban da suke cikin faɗin Nijeriya.
Saboda haka ne ire-iren waɗannan masana da manazarta da ɗalibai suka kawo irin tasu fassarar kan kalmar ƙaura. Misali,”ƙaura na nufin tashin mutane daga ƙauyuka ko garuruwa zuwa manyan birane, wasu na wani ɗan lokaci (ci-rani), wasu kuma sun koma don su yi zama na dindindin a wannan sabon wuri” (Osaghae, 1994:20).
Wani masanin kuma yana ganin ƙaura a matsayin “tashi daga wata gundumar mulki zuwa wata, wadda sakamakon wannan ƙaura yake samar da sabon wurin zama na dindindin” (Prothero, 1981:51).
A wata fassarar kuwa ana ganin ƙaura a matsayin “mutum ko ƙungiyar mutane masu yawa su yi sauyin wurin zama su koma wani wuri na daban wanda za su yi zama na dindindin, amma ba irin sauyin wurin da makiyaya ko ‘yan ƙodago ko ‘yan ci-rani da makamantansu suke yi ba waɗanda ba sa yin zama na dindindin a sabon wurin da suka koma” (Bello, 1999:1).
Dangane da haka ne wannan nazari ya yi ƙoƙarin kawo bayani kan ire-iren baƙin da suka yi ƙaura daga ƙasashensu na asali waɗanda suke maƙwabtaka ta kusa da ƙasar Hausa. Waɗannan baƙi sun haɗa da Fulani da Nufawa da Barebare da Buzaye da Yarabawa. An kuma kawo bayanan dalilan da suka sa sanya su zaɓar ƙasar Hausa a matsayin wurin da suka ga ya dace su zauna don ci-rani ko don su yi zama na dindindin.
Idan muka dubi ire-iren baƙin da suke zaune a ƙasar Hausa kuma aka waiwayi tarihi, za a fahimci sun shigo ƙasar ne a lokuta daban-daban. Dangane da wannan nazari an kasa waɗannan lokuta zuwa biyu. Lokaci na farko ya fara daga ƙarni na goma sha huɗu zuwa ƙarni na goma sha takwas. Lokaci na biyu kuma ya fara daga farkon ƙarni na goma sha tara zuwa ƙarni na ashirin.
Idan muka ɗauki lokaci na farko watau ƙarni na goma sha huɗu zuwa ƙarni na goma sha takwas lokaci ne da ƙasashen da a yanzu ake kira ƙasar Hausa kowace daga cikinsu take cin gashin kanta. A wancan zamani babu abin da a yanzu ake kira haɗaɗɗiyar ƙasar Hausa, kowane Sarki na mulkin iyakar riƙonsa,tsakaninsa da sauran sarakuna danginsa maƙwabta na kusa da na nesa sai yaƙi.A lokacin kuma hamayya a tsakanin waɗannan sarakuna don mallakar hanyoyin kasuwanci da tattalin arzikin wannan ƙasa ya zama ruwan dare.
Wannan kuwa ya faru ne saboda dukkan ƙasar da ta mallaki babbar kasuwa za ta jawo baƙin ‘yan kasuwa daga sassa daban-daban.Wannan irin damar ce Katsina ta samu a wajajen tsakiyar ƙarni na goma sha biyu, inda fatake Larabawa da Azbinawa da Wangarawa suka riƙa haɗuwa.A wannan lokaci saboda yawan yaƙe-yaƙe da sarakunan Kano suka yi fama da shi ta rasa wannan dama (Ibrahim,1982:74-75).
Haka abubuwa suka yi ta faruwa sannu a hankali baƙi suna ta shigowa cikin ƙasar Hausa a wannan lokaci daga ƙasashe maƙwabta na kusa don yin kasuwanci da wasu hulɗoɗi. Daga cikin ire-iren waɗannan baƙi akwai Fulani da Barebari da Buzaye da Nufawa da Yarabawa.
Lokaci na biyu da baƙi suka shigo ƙasar Hausa watau farkon ƙarni na goma sha tara zuwa na ashirin, shi ne lokacin da aka yi jihadin Shehu Usman Ɗanfodiyo a cikin shekarun 1804 zuwa 1809. Wannan jihadi da kuma kafuwar Daular Sakkwato ya taimaka ƙwarai wajen ƙara shigowar baƙi ƙasar Hausa, misali Buzaye da Adarawa daga arewacin ƙasar Hausa (Hammani, 1975:197-198).
A babi na biyar da na shida za a bi diddigin shigowar waɗannan baƙi ƙasar Hausa da kuma yadda wasu al’adunsu suka yi naso cikin al’adun Hausawa musamman sana’ar wanzanci a wannan zamani.
Domin Karanta Tattalin Arziƙin Ƙasar Hausa danna nan
Wannan bayani an ciro shi ne daga kundin bincike mai taken: SANA’AR WANZANCI DA SAUYE-SAUYEN ZAMANI JIYA DA YAU wanda BASHIR ALIYU SAFANA SALLAU ya wallafa WANDA AKA GABATAR A TSANGAYAR FASAHA DA ADDININ MUSULUNCI SASHEN KOYAR DA HARSUNAN NIJERIYA JAMI’AR BAYERO, KANO, DOMIN CIKA WANI ƁANGARE NA SAMUN DIGIRI NA UKU (Ph.D) A FANNIN HAUSA
MAYU 2009/JUMADA ULA 1430
Edita@rumasau-kallamu
