17th October, 2013.
Daga:
Hamza Ibrahim Baba
Ƙ
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aramar Hukumar Dawakin-Tofa na ɗaya daga cikin ƙananan hukumomi mafi daɗewa
a Jihar Kano, kai har da ma Najeriya gabaɗaya domin kuwa tana daga cikin farkon
ƙirƙirowa tun sanda aka fito da tsarin ƙananan hukumomi a ƙasarnan a shekarar
1976.
Allah (SWT) Ya albarkanci Dawakin-Tofa da ƙasar noma mai tarin yawa da kuma
ƙwari domin kuwa girman ƙasar Dawakin-Tofa ya kai murabba’in kilomita ninki 479
ko kuma 479km2. Bayan haka tana maƙotaka da manya-manyan matattarar
ruwa da aka fi sani da dam da ake ji
da su a Kano kamar su Watari, Thomas da
Bagwai. Wannan ƙaramar hukuma tana da arzikin ƙasar laka wacce ake iya
yin gini da ita kuma ake iya yin tukwane da sauran dangogin ta da ita banda
kuma tarin ma’adinai a ƙarƙashin ƙasa waɗanda rashin maida hankali irin na
gwamnatocin tarayya bai bari an ganosu ba.
Idan ka bar ɓangaren albarkatun ƙasa, ka koma siyasa da gwamnati, Dawakin-Tofa
uwa ce ga Mataimakan Gwamnonin Jihar Kano guda uku wanda har a halin yanzu ma ɗan
Dawaki ne ya ke riƙe da wannan kujera, kai a taƙaice ma tun da aka dawo dimokraɗiyya
a shekarar 1999, mutum ɗaya ne (Abdullahi T. Gwarzo) wanda ba ɗan Dawaki ba da ya
riƙe wannan kujera. Mutanen da suka riƙe wannan kujera sun haɗa da Alhaji Abdu Dawakin-Tofa
a lokacin Abubakar Rimi, Injiniya Magaji Abdullahi a lokacin Mallam Shekarau da
kuma Dakta Abdullahi Umar Ganduje a lokutan Mulkin Kwankwaso na farko da na
yanzu. Bayan haka sau biyu ana ɗaukar Saleh Shehu Kwuidawa a matsayin ɗan takarar Mataimakin Gwamna amma Allah bai sa
an kai ga nasara ba. Bayan wannan , Abdu Dawakin-Tofa ya taɓa riƙe muƙamin
Gwamna na wucin-gadi lokacin da Abubakar Rimi ya yi murabus, kun ga a taƙaice,
mun taɓa samun Gwamna kenan. Sannan kuma akwai tsofaffin kwamishinoni da masu
ci yanzu da muka taɓa samu tun ma lokacin mulkin soja. Wasu daga cikinsu sun haɗa
da Injiniya Magaji Abdullahi, Dakta Abdullahi Umar Ganduje, Alhassan Muhammad Dawaki
da kuma Soveya Muhammad Yahaya Nadu. Kai a taƙaice, da wahala wata gwamnati ta zo
ta ƙare ba tare da ɗan Dawaki ya samu kwamishina ba.
Idan muka duba cikin tarihi, ƙaramar hukumar Dawakin-Tofa tsohuwar cibiya
ce ta mulki, al’ada, hukunci, addini da sauran aiyyukan nagarta. A ƙarshe-ƙarshen shekarun 1960 da kuma farkon shekarun 1970, ƙananan
hukumomi irin su Bichi, Tsanyawa, wani ɓangaren Gwarzo, Bagwai, Rimin-Gado da Tofa
duk a ƙarƙashin Dawakin-Tofa suke. Don haka babu shakka waɗannan ƙananan
hukumomi ba za su iya rubuta tarihinsu
ba, ba tare da sun ambaci muhimmancin Dawakin-Tofa ba.
A wancan lokaci, muhimman garuruwa a wannan yanki sune Bagwai, Ƙwa, Gogori,
Dawaki, Rimin-Gado, Shanono, Bichi,
Doka, Tofa, Gadanya, da dai sauransu.
A ƙarshen shekarun 1950 da farkon shekarun 1960, lokacin da ake mulkin
gundumomi wato native authority an ɗauki
tsakiyar garin Dawaki saboda sauƙaƙa al’amuran mulki, shugabannin lokacin sun
yi amfani da cikin garin Dawaki a matsayin babban birni domin mulkar ragowar
garuruwan da na ambata a sama. Wannan shine dalilin da ya sa Dawaki ta kasance
matattarar mahukunta, alƙalai da sauran masu mulki irinsu Makaman Kano, Madakin
Kano da sauransu.
Tunda iyaye da kakkanin Yolawa na yanzu da yawa, tushensu yana garuruwa
irinsu Dawaki da Ƙwa sai aka dinga turosu aiki waɗannan garuruwa domin a ƙara
samun kyakkyawar alaƙa tsakanin talakawa
da masu riƙe da mulkin gargajiya.
Tunda Dawaki itace cibiyar mulki, sai ya zamanto a cikinta akwai alƙalai da
mahukunta waɗanda ba ‘yan asalin Dawakin ba kuma ba su da masaniya akan Dawakin-Tofa
sosai. Waɗannan mahukunta, su aka ɗorawa
alhakin yin sulhu da hukunci a tsakanin mutane. Don haka dukkan wata rigima da
ta shafi gona, aure ko sata da ta faru a ƙauyuka da garuruwa na kusa to a cikin
garin Dawaki ake yin shari’arsu. Kuma wannan shine abinda ake yi a dukkan Arewacin
Najeriya inda ake yin shari’a a kowacce cibiyar mulki.
Amma a nan Dawaki, akwai ƙorafe-ƙorafe na zalunci da aka zargi alƙalai waɗanda
dama ba ‘yan asalin ƙaramar hukumar Dawakin-Tofa ba ne suna yiwa talakawa kamar
ƙwace filaye da gonakai, azabtarwa, raba aure da dai sauransu. Waɗannan
zarge-zarge waɗanda ma ba’a tabbatar da su ba, sune wasu ‘yan siyasa masu son
zuciya marasa kishi suka fake da su wajen cimma manufarsu. Waɗannan zarge-zarge
da ba’a magance ba tun a baya, su ne sannu a hankali suka kawo rabuwar da ta
samar ta taken ƊAN BIRNI da ƊAN ƘAUYE.
Wannan take yana da ma’ana a siyasance, domin kuwa masu ganin cewa mutanen
cikin Dawaki sun zalunci iyayensu saboda lokacin akwai dama a hannunsu sai suke
kiran dukkan wani ɗan cikin garin Dawaki da Ɗan Birni sannan kuma wanda ba ɗan
cikin garin Dawaki ba shi kuma Ɗan Ƙauye. To wai menene ma’anar Ɗan Ƙauye da Ɗan Birni?
A binciken
da na yi a cikin kundin samar da ma’anar kalmomi na Encarta Dictionaries, ‘birni’ shine wani babban gari mai manya-manyan
gine-gine da tarin jama’a, shi kuma ‘ƙauye’ shine wani guri mai ƙunshe da
gidaje marasa yawa ko kuma ƙananan gidaje kuma babu tarin jama’a kamar birni.
Daga wannan ma’anoni, sai mu ga cewa to menene bambancin cikin gari da
kuma wajen Dawaki? Gine-ginemu, abincinmu, tufafinmu, sana’o’inmu, nomanmu,
abincinmu, uwa uba addininmu duk iri ɗaya ne. To me ya maida ɗan cikin Dawaki Ɗan
Birni? Menene birnin a Dawaki?
Maganar gaskiya ita ce dukkan mu mutanen ƙauye ne. Idan ka ɗauke cibiyar mulki
ta ƙaramar hukuma, babu wani abu da Dawaki za tace wai tana mora fiye da
garuruwan da suke kewaye da ita. Idan ma za’a faɗi gaskiya, a matsayin Dawaki
da take a lungu sai dai ma a kirata ƙauye idan aka haɗa ta da garuruwa irin su Dawanau, Bagadawa, Tumfafi, Ƙwa, Dungurawa
da Gwamai domin su a sarari suke kuma akan manyan titunan tarayya. Don haka sun
fi Dawakin damar zama birane a nan gaba.
Ni bana tare da dukkan wani ɗan Dawakin da yake kallon akwai bambancin
birni da ƙauye a wannan ƙaramar hukuma tamu, wajibi ne mu da muke cikin Dawaki
mu yi ƙoƙarin rungumar maƙotanmu .
Bayan haka kuma akwai wasu manya a Dawaki waɗanda ba su damu da haɗin kai ba
kuma a baya sun taka muhimmiyar rawa wajen tarwatsa duk wani yunƙuri na sulhu
domin su cimma manufofinsu na siyasa. Irin waɗannan manya su ne suke cin ribar
siyasa ta hanyar yaɗa ƙiyayya a zuciyar mutane.
Halin da muka samu kanmu a yanzu shine, wasu ‘yan siyasa marasa kishi a
ciki da wajen garin Dawaki suna amfani da wannan rauni na alaƙa dake tsakanin
yaranmu da manyanmu domin cigaba da raba kawunanmu akan wata shiririta ta banza
da hofi.
Wannan rashin hangen nesan namu, shi ya daɗe yana daƙile ƙoƙarin da mutanen
kirki masu son kawo gyara musamman a siyasance. Waɗancan masu hana ruwa gudu,
kullum aikinsu shine su raba kawunan mutanen Dawakin-Tofa.
Ƙananan hukumomi irinsu Bichi,Dambatta,Gwarzo
da Wudil sun jima da wuce irin wannan shashancin, sun maida abin tarihi.
Suna kallon kansu a matsayin uwa ɗaya uba ɗaya a duk inda suka samu kansu a Kano, Abuja, Kaduna ko Lagos.
Tambayar da zanyi wa dukkan ‘yan ƙaramar hukumar nan ita ce:
shin wannan rarrabuwar kawunan namu, taimakonmu ta yi ko kuma cutarmu? Wacce
riba wani mai mulki ko daga cikin Dawaki ko daga wajenta zai ƙaremu da ita idan
ya cika aljihunsa da kuɗaɗenmu, mu kuma muna can muna faɗan ƙabilanci? Shin za mu
iya maganin wannan matsalar ?
Idan wannan rabuwar kan namu gangan ce, to mecece mafita wajen hana yaɗata?
Maganin waɗannan matsaloli ba waɗanda za su gagaremu ba ne. Dole ne mu ɗauki
Dawakin-Tofa a matsayin ƙaramar hukumarmu wacce ba mu da wadda ta fi ta. Dole
mu yi watsi da mutane masu son raba kanmu kuma mu nuna musu yanzu tunaninmu ya
wuce da saninsu.
Dole mu wa’azantar da kanmu akan kyakkyawan shugabanci kuma mu ƙalubalanci
masu raba kanmu da su nuna mana cigaban da suka kawo mana yayin da suka samu
dama?
Abin da muke buƙata yanzu shine shugabanni nagari, masu gaskiya koma daga
ina suke a Dawakin-Tofa, waɗanda
za su gina mana makarantu su cikasu da malamai da kayan aiki, waɗanda za su
ciyar da mu gaba. Babu ruwanmu da inda shugabannin suka fito, daga Buruntumau ko Romi, Jemomi ko ‘Yanrutu, Dandalama ko Gabari, Dawaki ko Gudau,
babu ruwanmu.
Muna buƙatar shugabannin da za su zuba jari a ilimi. Bara na faɗa muku,
ilimi haske ne kuma shine kaɗai zai cetomu daga wannan shashancin. Ilimi shi
zai ‘yantamu da ‘ya’yanmu daga sharrin masu sace mana dukiyoyinmu da ranar Allah
Ta’ala kuma su shigo cikinmu da dadare su ce da mu wai mu ‘yan ƙauye ne ko ‘yan
birni.
Cin kashin ya isa haka, dole mu taru mu jajirce muce ba mu yarda ba. Mu haɗa
kanmu, mu yaɗa soyayya a tsakaninmu, mu matsa lamba har sai an bamu ruwan sha,
makarantu, tituna da kuma asibitoci.
Haƙƙi ne a kan
mu mu kashe wannan koma bayan na Ɗan Ƙauye da Ɗan Birni kuma mu ɗabbaka
kyakkyawan shugabanci, gaskiya, riƙon amana da kuma haɗin kai.
Allah (SWT) Ya
umarcemu a gurare daban-daban a cikin Alƙur’ani Mai Girma kan mu zama masu haɗin
kai da taimakon juna.
Ko dai mu ɗauki mataki yanzu, ko kuma mu cigaba da tafiya a cikin wannan
dambarwar.
Malam Amir
Abdulazeez shi ya fassara daga Turanci zuwa Hausa.
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