shirye-shiryen harkokin watsa labarun duniya ta bayyana riki]ewarta ba’amirka, ya zama wata...
TRANSCRIPT
Shirye-shiryen Harkokin watsa Labarun Duniya Mai Gudanarwa: Jeremy F. Curtin
Babban Edita: Jonathan Margolis
Darektan {ir}ira: George Clack
Editan Harkokin Gudanarwa: Richard W. Huckaby
Editan Gudanarwa: Lea Terhune
Mataimakin Babban Edita: Editor Charlene Porter
Manajan Aikace-aikace: Susan L. Doner
Editan Aikace-aikace: Chris Larson
Mataimakin Manajan Aikace-aikace: Sylvia Scott
Mai Tsara Shafin Yanar-gizo: Janine Perry
Editan Wallafa: Rosalie Targonski
Editan Hotuna: Ann Maonroe Jacobs
Mai Zana Bangon Mujalla: Timothy Brown
Ma}ir}irin Bangon Mujalla: Phillip Hua
Jami’in Nazari: Martin Manning
Wa]ansu daga cikin wa]anda suka bayar da gudunmawar tsara bangon mujalla:1) Susan
Power; 2) Jennifer 8. Lee; 3) Gerald Early; 4) marigayi Agha Shahid Ali; 5) Diana Abu-
Jaber; 6) Tayari Jones; da 7) Ha Jin.
Wanda ya zana bangon mujallar, Phillip Hua, ]an {asar Vietnam ne, haifaffen Amirka,
}wararren mai zane, wanda yake zaune da gudanar da ayyukansa a Birnin San Francisco.
Dangane da hotuna, muna godiya ga: Agha Shahid Ali, da David H. Bain, na Kolejin
Middlebury, dake Middlebury, da Vermont; da Diana Abu-Jaber, ta Kamfanin Dillancin
Labarai na AP Images/Greg Wahl-Stephens; da Tayari Jones, da Lillian Bertram; da Ha Jin,
na Kamfanin Dillancin Labarai na AP Images/Vincent Yu; sai Susan Power; da Jennifer 8.
Lee, sai kuma hotunan Nina Subin, sai kamfanin ]ab’i na Twelve Publishing; da Gerald
Early, sai kuma Jami’ar Washington, dake St. Louis, ta Jihar Missouri.
Ofishin Harkokin Watsa Labarai na Gwamnatin Amirka ne, ke buga wannan mujallar ta
yanar-gizo, a kowane wata, da sunan eJournal USA logo. Wa]annan mujallolin suna binciko
al’amurran da su Amirka ke fuskanta da kuma duniya baki ]aya, kazalika da jama’a da
tunani da kuma cibiyoyin Amirka.
Akan wallafa sabuwar mujallar, a cikin harshen Turanci, a kowane wata, daga bisani kuma a
a yin a harsunan Faransanci da Portugues da na Russian da kuma na {asar Spain, watau
Turabulus. Har ila yau, akan fassara wa]ansu wallafe-wallafen mujallar a cikin harsunan
Larabci da na China da kuma na Persian. Amma ana sanya wa kowace mujalla lambar kundin
fitowarta da kuma lambarta.
Duk kuma ra’ayoyin da aka bayyana, a mujallolin, ba su da wata nasaba, ko ala}a da ra’ayoyi
ko manufofin gwamnatin Amirka. Gwamnatin Amirka ba ta da alhakin duk wani abinda aka
buga, ko aka ci gaba da nunawa a shafukan yanar-gizo, wanda ke da ala}a da mujallar.
Wa]anda suka buga, ko suka nuna ne, ke da alhakin dukan abinda ka taso. Mai yiwuwa kuma
a juyi wa]ansu labarai, ko hotuna, ko kuma zane-zane, to, amma a san cewa suna da tambarin
mallakar basira, wadda dole sai an samu amincewar masu wannan mallakar, a mujallar.
Ofishin Shirye-shiryen Harkokin Watsa Labaran Duniya, zai buga wannan fitowar da kuma
sauran wa]anda aka walllafa, a baya, a yanar-gizo mai sunan
http://www.america.gov/publications/ejournalusa.html. Idan kuma akwai wani }orafi, to a
aike shi zuwa ga ofishin jakadancin Amirka, mafi kusa, ko kuma zuwa ga:
Editor, eJournal USA IIP/PUBJ
U.S. Department of State
301 4th Street, SW
Washington, DC 20547
United States of America
E-mail: [email protected]
Game Da Wannan Wallafa
A cikin shekaru 500, ba}i daga jinsi dabam daban suka nemi walawa da samun dammar
abubuwan da, a yau, suke a {asar Amirka. Wannan mawallafin na ]aya daga cikinsu, ya tuno
da irin abubuwan da suka ri}a rubutawa a wasi}u da mujalloli da baitukan wa}o}i da
litattafai, tun lokacin mulkin mallaka, ya zuwa yau. “Muna cikin }asar dake da muryoyin
jama’a da dama,” in ji Marie Arana, a cikin wata }asidarta, da wannan mujallar ta eJournal
USA, za ta yi sharhi akai, dangane da rubuce-rubucen masu al’adu da dama: da nufin
bayyana yadda wa]annan muryoyin kabilun suka inganta harkokin rayuwar jama’ar {asar
Amirka, ta al’adu da gargajiyar dake haifar da fahimtar juna.
Sababbin zuwa za su yi bayani ne game da ba}unci, kamar yadda wani ba}on daga {asar
China, zuwa “}asar annashuwa” wanda ya wallafa wa]ansu baitukan wa}a, a bangon barikin
soja na Zangon Shige da Fice dake Tsibirin Angel, nan kusa da Birnin San Francisco, a
farkon {arni na 20:
Iskar bazarar da ta bugo daga yamma ta ka]a mini tufafi. Can kuma kan tsauni sai na hango wani dogon ginin dake da ]akunan katakai. Dama zan iya shigewa cikin giza-gizai don sake saduwa da matata da kuma ]ana. Dole a ]an sha wuya kafin ba}i su gane makamar zaman rayuwa, a wannan sabuwar }asar,
mai sabon yare, kafin ma}wabtanta su saba da su. Wannan labarin mujallar zai yi sharhi ne
game da yadda ba}i ke sajewa da ‘yan gari da kuma irin hul]ar dake bun}asa, ba tare da yin
la’akari da kabilanci ba.
Ha Jin da Immaculée Ilibagiza da kuma Lara Vapnyar sababbin shigar wa harshen Turanci
ne, ko don rubuta wani abu game da }asarsu ta gado da kuma sabuwa }asar da ta zamar ma
su gida.
Ofelia Zepeda da Susan Power, ‘yan asalin {asar Amirka ne, watau jinsin wa]anda suka fara
zama a ]aukacin nahiyar Amirka, cike da tsofaffin al’adun kabilunsu.
Lokacin da Gerald Early ke rubuta wata }asida game da “Menene tarihin wallafe-wallafen
Ba}ar Fatar Amirka?” wanda ke bukatar nazarin abubuwan da suka faru a cikin ]aruruwan
shekarun da suka shafi lokacin bauta har ya zuwa lokacin da aka tabbatar da ‘yancin ]an
adam, ya zuwa yau, sai al’amarin ya zama kamar ba’a.
Early ya bayar da hujjar cewa, “wallafe-wallafen al}arya sun ]auko nau’in demokra]iyya
sun kuma bun}asa, wa]anda kuma sune tushen wallafe-wallafen Ba}ar Fatar Amirka.”
Wa]ansu ba}a}en fata, marubuta, Tayari Jones da Randall Kenan, sun binciko tushensu
daga Kudancin Amirka, saboda irin yadda suke wallafa ayyukansu.
Akhil Sharma ya rubuta ne game da yadda gamin-gambizar al’adun haihuwarsa da na Ernest
Hemingway suka taimaka masa, wajen wallafe-wallafe. “Domin wannan kalaman na ba}in
{asar Asiya sun yi ba-zata, a tsakanin jama’ar Amirka, game da menene taha}i}anin yadda
za ka gane gidan jama’ar {asar Asiya, wannan kuma ya sanya har na samu jama’a suka fara
karanta litattafaina,” in ji mawallafin. Persis Karim da Diana Abu-Jaber, dukansu barbarar
yanyawa ne tsakanin ]an {asar Iran da bau-bawar Larabawa, wa]anda suka tuna da yadda
suka daurewa al’adun biyu dake gidansu, yayinda Jennifer 8. Lee ta bayyana riki]ewarta
ba’amirka, ya zama wata almara, abin ji. Irin wannan ne, da kuma wa]ansu sauran rubuce-
rubucen game da yadda jama’a suka riki]e Amirkawan dake da al’adu na musamman da suka
bambanta da na su na gado.
Ba tun ya ba, Amirkawa na da bukatar su shiga sahun sanin al’adu da dama, ya-Allah ko ta
fannin ka]e-ka]e ne, da wa}o}i ko kuma ]an]anon abinci, wanda ta haka ne, suke }ulla
abota da Larabawa da jam’ar {asar Korean ko gidajen abincin mutanen {asar Guatemala.
Mafi yawa sukan shagala da al’adu masu kyawon gaske, kamar yadda muka nuna a bangon
wannan littafin.
-- Edita
Wallafe-wallafen Al’adun {asar Amirka A Yau
Bayanai
4. {asarmu Tana Da Muryoyi Da Dama
Daga Marie Arana
Bambanci a Amirka ya haifar da wata sabuwar zimmar wallafe-wallafen wa]ansu sababbin
labarai a Amirka.
Ba}ar Fatar Amirka 7. Gogayyar Wallafe-wallafe
Daga Tayari Jones
Gogayya wata abar }auna ce, musamman inda ha}i}anci da kar~uwa suka ha]u da inda ake
sha’awar rubuce-rubucen ba}ar fatar Amirka, bayan sanin tushensu da kuma al’adunsu bai
]aya a duniya.
10. Katari Ne, Ko Kuma Ta Yaya Na Wallafa Littafin Labaruna Na Farko?
Daga Randall Kenan
Yanayin rayuwar jama’ar Arewacin Carolina da yadda suka ri}i tsofaffin al’adun gadon
gado, ya sanya ayyukan ]ansu ya janyo zukatansu.
14. {aura Daga {asar Rwanda Zuwa {asar America
Daga Immaculée Ilibagiza
Rubuce-rubuce ya sanya na ku~uta da kisan gillar {asar Rwanda na 1994, da har, a yau, na
ke bayar da labarin mummunan yanayin da na gani da kuma irin rashin da na yi, na kasa
cimma burin ganin an gafarwa juna.
17. Menene Wallafe-wallafen Ba}ar Fatar Amirka?
Daga Gerald Early
Ba’a ko almarar yankuna al}arya wata alama ce ta manyanta da fa]a]a basirar rubuce-
rubucen ba}ar fatar Amirka.
‘Yan Asalin Amirka 21. Rubutu Don Cike Gurbin Barbarar Yanyawa: Kamar Yadda Ya Shafi Wani Indian
Amirka
Daga Susan Power
Irin labarum da mahaifiyar wata }aramar yarinya ke bayarwa, ya sanya yarinyar ta jure wa
bambancin al’adun asalinta, na kabilar Sioux ta Dakota da kuma bature, a ]ayan ~angaren.
24. {aramin Tahiri A Baitukan Wa}a
Daga Ofelia Zepeda
Marubuciyar baitukan wa}o}i, Zepeda, ta samu }warin gwiwarta ne tun tana }arama, da
kuma abubuwan da suka faru da kuma yarenta na mutanen Tohono O’odham.
25. Tarar Aradu Da Kai
Daga Ofelia Zepeda
26. Ba-indiyen Mafi Taurin Kai A Duniya
Daga Sherman Alexie
Tarihin rayuwa a tsatson kabilar India da kuma irin dangantakar dake tsakanin yaro da
mahaifinsa ne, musabbabin wannan wa]annan wallafe-wallafen.
28. Sanin Zama Rayuwar Bil-Adama Ke Bun}asa Labarun Kunne Ya Girmi Kaka
Hirar Lea Terhune
Tsohuwar al’adar bayar da labaru har yanzu tana bun}asa a tsakanin jama’ar Indiyawan
Amirka. Wa]ansu }wararru biyu, sun bayar da labarin yadda irin wa]annan labarum suka
koyar da su ]a’a da jin }ai.
31. Bayanin Bayan Fage: Mawallafi [an Asalin Amirka Na Maganar Al’ada
M’adunsa na gado.
Amirkawa ‘Yan Kudancin Asia
32. Sayar Da Abinci A Amirka
Daga Jennifer 8. Lee
Tunanin da ake yi, na cewa, wai mafi yawan jama’ar Amirka sun zo ne daga {asar China, ba
gaskiya ba ce.
34. Dogara Da Litattafai
Daga Bich Minh Nguyen
Wani mashahurin wallafin labarun al’adu, ya taimaka wa matasan ba}i, ‘yan {asar Vietnam,
sanin al’adun {asar Amirka da kuma kyakkyawan jagorancin zama mawallafa.
35. Cin Amanar Yare
Daga Ha Jin
Rubuce-rubuce, a harshen da ba naka ba, yana da wuya, domin shi kansa yare wata
}alubalanta ce da garga]i, kuma hanya ce ta bi, don biyan bukatar buri.
Kabilun Kudancin Amirka (Latino) 37. Labarun Sababbin Ba}i: Junot Díaz da Almarar Ba}ar Fatar Latino
Daga Glenda Carpio
Marubucin nan Junot Díaz, ya cirri tutar kai gwauro da mari, tsakanin al’adunsa, na gado, na
Ba}ar Fatar Latino da kuma riki]ewar da ya yi, ta zama ba’amirke, a al}aryar Birnin New
Jersey.
39. Hira Da Junot Díaz
Marubucin ya yi bayanin yadda ya tashi a cikin kabilar Amirkawa ‘yan asalin Tsibirin
Dominica.
41. |acewar Kakaki
Daga Daniel Alarcón
Tarzoma ta kunno kai a yankin karkarar ba}ar fatar Kudancin Amirka.
Amirkawa ‘Yan Asalin Gabas ta Tsakiya Da Kudancin Asia 42. [aukar “Duman Magaji”
Daga Diana Abu-Jaber
Idan kana da dangantaka da Balarabe ka ci abinci amma ka sha kakabin dangin dake }yamar
a kira su Amirkawa.
46. Rubuce-rubuce Game Da Tasirin Mur]a]]ar Al’ada
Daga Persis Karim
This Californian daughter of an Iranian father and French mother became fascinated by her
Persian heritage, and exploring the nuances of her complex
ethnic background became her mission.
49. Labarin Mawallafin Ba’indiye
Akhil Sharma
Harkokin Shige da Fice da al’adun Kudancin Asia, da kuma Sa’a, da Ernest Hemingway,
sune turakun farko da suka fara tallabe wani marubuci ]an asali India, don zama mawallafi.
51. Tasirin Game Da Ayyukana
Daga Tamim Ansary
Tarihin al’adun baitukan wa}o}in {asar Afghanistan da labarun mazan jiya da kuma
tsofaffin litattafan zane-zane, suka tsara tunanin marubuci, ba’amirke ]an {asar Afghanistan,
Tamim Ansary.
53. Lurun {asar Dacca
Daga Agha Shahid Ali
Marigayi, shahararren mawallafin baitukan wa}o}in nan, ba’amirke, ]an asalin {asar India,
Agha Shahid Ali, ya ci karensa babu babbaka, daga al’amurran tarihin yankin Kashmiri
heritage, da wa}o}in harshen Urdu poetry, da kuma rayuwarsa a Amirka, wajen ciyar da
ayyukansa gaba.
Amirkawa ‘Yan Asalin {asar Rasha 54. “Sule, Gaira Kwabo”
Daga Gary Shteyngart
Tattakin da dangina, ba}i, ‘yan {asar Rasha, suka yi zuwa Yankin Disneyland ya haifar da
}i}i-}a}a tsakanin kayayyakin abinci na da, da kuma na zamani, a}alla a zukatan matasan da
ba su son karanta wa]annan }ananan labarun.
56. Dakushewar Basirar Rubuce-rubucena
Daga Lara Vapnyar
Kodayake mawallafa, da dama, sun so irin yadda wannan }aramar yarinyar ke nuna soyayya,
Chekhov ya samu galabar Lara Vapnyar, har abada.
57. {arin Bayanai
Muna da {asar Dake Da Muryoyi Da Dama Daga Marie Arana
Ba’amirke ]aya, a cikin Amirkawa hu]u, na da babbar ala}a da ‘yan }asar waje da kuma masu bambancin al’adu, koda sababbi ne, da wallafe-wallafen Amirka suka sa suka yun}uro. Marie Arana, mawallafiyar littafin nan ne, American Chica, kazalika da wa]ansu litattafan biyu, watau, Cellophane da Lima Nights. Har ila yau, ita ce editar wani kundin }asidu mai
suna The Writing Life.
Mataimakin Shugaban {asar Amirka, a 1965 zuwa 1969, Hubert Humphrey, ya ta~a
furta cewa, “mun samu ]aukaka game da irin bambancin dake {asar Amirka, watau Amirkar
dake arzurta da ]imbin taha}i}anin bambancin dandazon abawar dake haifar da tu}a.”
Ba a kuma ta~a samun hakan ba, fiye da yanzu. A yau, ba’amirke ]aya daga cikin Amirkawa
hu]u, na da ala}a da tarihin wata }asa. Fiye kuma da ]aya daga cikin biyar, an haife su ne a
wani wurin, ko kuma sun yi wo }aura ne tare da iyayensu. Muna da muryoyi masu yawa a
}asar nan da kuma ]imbin tarihin da cike da ya haifar da al’adu. Don haka, da wuya a yi
mamakin irin yadda al’adun ke bun}asa sababbin wallafe-wallafe, a Amirka.
Kodayake haifar da wannan wallafe-wallafen ]imbin al’adu, ba }aramin aiki ba ne, don da ba
a kai ga hakan ba, amma sai don irin yadda alfanun abin ya ri}a ya]uwar dake da wata
ma’ana. Hatta litattafan mawallafa irin su Mark Twain da William Faulkner da kuma F. Scott
Fitzgerald, sun yi cikakkun bayanai game da dukan jinsin jama’ar Amirkar nan, uku. Tun
kuma farkon 1950 marubura iri iri suka fara kunno kai da ayyukan dake }o}arin, ba bayyana
tarihin }asar ]ungurungun ba, har ma irin yadda take tamkar a kan al’ada guda. Da farko dai
litattafan mawallafan nan irin su Saul Bellow da Bernard Malamud, sun yi bayanai ne game
da Yahudawa ‘yan Amirka, sai kuma littafin Ralph Ellison, mai suna Invisible Man da ya
tsoratar game da wariyar al’umma.
Shekaru 100, kafin wannan lokacin ma, wallafe-wallafen Ba}ar Fatar Amirka, irin na
Frederick Douglass, sun yi bayanai game da fataucin bayi. Bayan kuma da aka haramta
cinikin bayin, sai bayanan suka tsallaka zuwa irin bayanan nan, masu shiga zuciya, irin na
W.E.B. Du Bois, ya zuwa zurfin has ashen Langston Hughes. Haka al’amarin ya yi ta
ya]uwa ga haifar da manyan wallafe-wallafe irin na su James Baldwin da Richard Wright da
kuma Gwendolyn Brooks. Amma sai a farkon 1970 aka fara jin muryoyin ba}ar fatar suna
amo, a wallafe-wallafen jinsin Amirkawa. Rubuce-rubucen Toni Morrison da Alice Walker
da Ishmael Reed da Maya Angelou da kuma Jamaica Kincaid, ka]ai, sun isa zama wani
yun}urin wallafe-wallafen Amirka ]aya, da ya zama abin dogaro.
Mawallafiya kuma edita, bai kuma fassara rubuce-rubuce, Marie Arana ke nan.
Cike Gi~in Bambancin Al’adu
Amma bambancin wallafe-wallafen ]imbin al’adu ya ]auki shekaru kafin su kankama,
wanda kuma ba tsaya ba, a tsakanin ba}a}e da fararen fatar Amirka, ka]ai.
Maxine Hong Kingston ya fara bu]e fagen sababbin rubuce-rubucen, a 1976, da wani
mashahurin littafinsa, da ya yi suna, mai suna The Woman Warrior. Littafin dake cike da
labaru masu ]imbin tarihin da yau, kai ba ka ce sababbi ba ne. Ya yi ta kawo almarar
kakannin jama’ar China, ya keta mutuncin wa]ansu sharu]]an don gauraya }arya da
gaskiya, ya kuma yi wa kowane jinsi zazzagar buhu, ya kuma kafa turakun da suka bambance
al’adun.
Wata mawallafiya, watau Sandra Cisneros, ta ta~a fa]a mini cewa, “na karanta wannan
littafin, lokacin ina budurwa, na yi tunanin cewa, ‘Anya, zaka iya rubuta haka’?” “Bayan
kana iya yin amfani da wannan tunanin na ka, cikin wani yaren, amma ka yi amfani da
harshen Turanci?” Haka sabon zamanin wallafe-wallafen {asar Amirka ya samo tushe.
Na jama’ar {asar Spain kuwa bai bayar da wata kafa ba. Daidai wannan lokacin ne, al’adun
Indiyawan Dajin kudancin Amirka, suka fara ci gaba. A wannan lokacin ne aka fara fassara
ayyuka irin na Gabriel García Márquez da Carlos Fuentes da kuma Mario Vargas Llosa, cikin
harshen Turanci. Kafin a farga, sun kutsa cikin zukatan jama’ar Arewacin Amirka. Littafin
Márquez, mai suna, (Zaman Tsammanin Shekaru 100), One Hundred Years of Solitude, shi
ya biyo sawun na Fuentes, mai suna, (Mutuwar Artemio Cruz), The Death of Artemio Cruz, da na Vargas Llosa, mai suna, (Zamanin Jarumi), The Time of the Hero, wanda kowannensu
ya ta~o wani ~angare na wayewar kawunanmu.
Littafin ba’amirke, ]an asalin {asar Spain da ya fara bu]e fagen rubuce-rubucen da suka
suka shahara, a wannan lokacin, wanda kuma bai bukatar fassara, shine na Richard
Rodriguez, mai suna (Yunwa Da Tunani), Hunger of Memory, wanda aka wallafa a 1981,
cike da abubuwan tausayin da suka }alubalanci ]aukacin halin rayuwar jama’ar yankin
Mexico, watau Chicano. Bayan shekaru uku kuma, sai Cisneros ya biyo bayansa, da littafinsa
mai suna (Gidan Kan Layin Mangaro), The House on Mango Street, littafin da ya ruwaito
labarun wata }aramar yarinya, ‘mai shekaru bakwai, ‘yar asalin {asar Mexico, da ta tashi
cikin unguwar talakawa, a Birnin Chicago. Ba a Ankara ba, sai wannan littafin ya zama abin
labara a Amirka.
Ya zuwa farkon 1990, sai wallafe-wallafen wasi}u game da tarihin Amirkawa ‘yan asalin
{asar Spain ya zama sana’a. Bayan da Oscar Hijuelos ya samu lambar yabo ta Pulitzer Prize,
saboda littafinsa game da {asar Cuba, mai suna (Mazarin Wa}o}in Soyayya),The Mambo Kings Play Songs of Love, wanda aka wallafa, don fito da litttafan Indiyawan daji, daga
nau’o’in rayuwa, Julia Alvarez ta wallafa cikakken labarun (Yadda Harshen ‘Yan Matan
Kabilar Garcia Ya Karye), How the Garcia Girls Lost Their Accents, wanda ya }unshi ‘yan
matan hu]u, daga yankin Dominican, dake Bronx; sai kuma littafin Cristina Garcia, mai suna
(Mafarkina Game Da Cuba), Dreaming in Cuban, na game da }auran da danginta suka yi
zuwa Miami, sai kuma littafin Francisco Goldman, (Dogon Daren Fararen Kaji), The Long Night of White Chickens, da aka rubuta lokacin mulkin soja a {asar Guatemala da littafin
nan mai suna (Lokacin Da Nake [an Puerto Rico), When I Was Puerto Rican, wani labarun
}uruciyar Esmeralda Santiago da kuma littafin (Ta~a~~u), Drown, na Junot Díaz, wanda ya
bayar da labaru game da tsageran titunan tsibirin Dominican.
Wallafe-wallafe kan al’adun {asar Amirka na canja mana halayya matu}a. Littafin Amy Tan
({ungiyar Annashuwa), The Joy Luck Club, da aka buga, cikin hanzari, bayan littafin
(Jaruma), The Woman Warrior, shi ya bu]e kafar kasuwar wallafe-wallafen Amirkawa ‘yan
asalin {asar Asia. Daga nan kuma, sai aka fara samun su Gus Lee, da littafinsa na ([an
China), China Boy, littafin game da wani yaro a rariyar Birnin San Francisco da littaffin Lisa
See, Snow Flower and the Secret Fan, game da tarihin wani tsohon jinsin jama’ar {asar
China, da littafin Gish Jen (Cikakken [an Amirka), Typical American, wanda ya mayar da
hankali, ba a kan ‘yan asalin {asar China ba ka]ai, har ma abinda ke sanya wa ake zama ‘yan
asalin {asar Amirka. Yau, wa]annan wallafe-wallafen sun yi ya]uwar da suka ha]a har da
yara, ba}i, daga sauran sassan {asar Asia da Japanawa ‘yan asalin Amirka, watau Wakako Yamauchi da na asalin {asar Vietname, watau Fae Myenne Ng da na asalin {asar Korea,
watau Chang-rae Lee.
Rubuce-rubucen Sababbin Labarai
Labarun }aunar irin wannan bambancin ma, a Amirka, har yanzu, ba a bar su a baya ba. Yau,
ayyukan mawallafan al’adu, iri iri, ciki kuwa ha da Amirkawa ‘yan asalin Kudancin Asia, irin
su Jhumpa Lahiri (Mafassara Matsololi), Interpreter of Maladies, da Manil Suri (Mutuwar
Visnu)The Death of Vishnu, da na Vikram Chandra ({aunar Birnin Bombay), Love and Longing in Bombay. Ko ma na Ba}ar Fatar Amirka, wa]anda tushensu ke sauran }asashe,
irin su Edwidge Danticat, wanda ya wallafa littafi game da {asar Haiti da Nalo Hopkinson,
wanda aka Haifa a {asar Jamaica. Cikin ‘yan shekarun nan ma, an samu ~arkowar ayyukan
Amirkawa ‘yan asalin Gabas ta Tsakiya irin su, Khaled Hosseini, da ya wallafa (Mai Filfilo),
The Kite Runner, da Diana Abu-Jaber, wadda ta rubuta (Husufi), Crescent, da kuma Azar
Nafisi, wanda ya wallafa (Karuwar Teheran), Reading Lolita in Tehran.
Wace irin ala}a wa]annan mawallafan suke da ita? Dukansu bukatarsu, su karrama asalinsu,
wata bukatar dake da }wa}}waran muhimmanci ga asalinsu. Ba kamar ba}in Amirka ba, na
wancan lokacin, sukan gauraya ayyukansu da nuna jin kan al’adunsu. W.E.B. Du Bois ya kira
wannan al’amari, “harshen damo;” shi kuma Richard Wright, ya kira shi “ha~ar kada.” Duk
dai abinda aka kira al’amarin, sababbin wallafe-wallafen, wa]anda suka samo asali daga daga
duhun jahiliyya, kuma ba}i suka ]aukaka su, ba za su ta~a rashin nasaba da mu ba. Yanzu
sun zama na {asar Amirka.
Na fara }aunar asalina, tun farkon rayuwata, amma ba lokacin da na fara wallafa litattafai ba.
Lokacin da ina edita, shekaru da yawa da suka wuce, a wata ma]aba’ar Birnin New York,
farat ]aya za ka gane cewa ni haihuwar {asar Peru ne, saboda irin yadda na ke tafiyar da
rayuwata. Na yi ta }o}arin zama cikakken ]an Amirka, lokacin da muke buga mashahuran
litattafan mawallafan da suka mayar da hankula ga “abinda makaranci ke bukata”. Me
Amirkawa ke bukata?
Lokacin da na tasam ma shekaru 50, na yi aiki a jaridar Washington Post, na farko a matsayin
mu}addashin jami’in sashen tace litattafai, sa’an nan na zama edita. Hukumar gudanarwar
jaridar na sane da irin ya]uwar da al’adun Amirkawa ‘yan asalin {asar Spain ke yi, don haka
sai suka ri}a matsa mini da in ri}a rubuta su. Na fara ne da bayyana ra’ayoyin Indiyawan
Dajin Amirka, daga nan muka sai na koma kan yawan ba}i da rayuwar barancen ba}in, da
kuma matsalolin da Indiyan Dajin Amirkar ke tunani, a zukatansu. Daga bisani, na tuno da
lokacin da nake da shekaru 10, a duniya, watau lokacin da na zo Amirka. A wannan lokacin,
na zauna, a }arshen 1990, don rubuta tarihin rayuwata, a tsakanin al’adu biyu, domin akwai
dubban jama’a irina dake da tsundum cikin irin wannan rayuwar ta Amirka.
Tun daga lokacin kuma ban fasa ba. Wannan wata }asa ce, kamar yadda Humphrey kan ce,
mai ]aukaka muhibbar bambancinta. Mu muka fi amfana da ]imbin bambancin wallafe-
wallafen al’adunta, tun ~ullowarsu, har lokacin da suka kutsa kai cikin duniya, amma kaico,
littafin Amirkawa irin su Junot Díaz, wanda ya wallafa (Ta}aitaccen Kyakkyawan Tarihin
Oscar Wao), Brief and Wondrous Life of Oscar Wao, wani ri}a}}en mashahurin littafi, game
da jama’ar Tsibirin Dominican, bai ce komai ba, game da titunan Birnin New Jersey. Haka
littafin Edwidge Danticat, game da tarihin {asar Haiti, mai suna ([an uwa, Tawa Ta {are)
Brother, I’m Dying, da bai yi tsawon zamani ba, idan ba don danginsa sun koma Birnin New
York ba. Abinda wa]annan mawallafan, na farko, suka yi, shine, su kai ma}urar sabuwar
Amirka. Domin kafa ]aya na nan ne, ]aya kuma na can.
Ba dole ba ne, ra’ayin da aka bayyana a wannan labarin ya samu nasaba da ra’ayoyi da kuma manufofin gwamnatin {asar Amirka. “Ba ka jinsa, ba ka ganinsa, amma da zarar za ka fa]i wani abu, ko za ka motsa, ko kuma
wani tunanin da zai shiga kanka, sai ka ji kamar fa]awar }aramin dutse a kogi. Dukanmu
mun zama tsintsiya, ma]aurinki ]aya. Ka numfasa, ka feso min iskar da ka sha}a. Ka fa]a,
ko ka aiko min abinda kake son in ji, haka ni ma nake yi.” Lafazin da Shaman Yorumbo ya yi
wa Don Victor Sobrevilla ke nan, daga littafin Cellophane, wanda Marie Arana ta wallafa.
Ba}ar Fatar Amirka
Magamar Wallafe-wallafe Tayari Jones
Mawallafiya Tayari Jones ce, mazauniyar Birnin Atlanta, wadda ke bukatar son a santa, a yankin kudancin al}arya. Ita ta bayar da hoton.
Tayari Jones, mazauniyar yankin Birnin Atlanta, Georgia, tana rubuce-rubuce ne, game da rayuwar mutanen al}aryar yammancin yankin. Littafinta mai suna ({aura Daga Atlanta), Leaving Atlanta na 2002, ya samu lambar yabo ta Hurston/Wright, a rukunin almara, Tsarin Mulkin Mujallolin Altanta da jaridar Washington Post sun kuma bayyana littafin da zama ]aya daga cikin kyawawan littafan wannan shekarar. Littafinta kuma na biyu, mai suna (Da Wuyar Fa]a), The Untelling na 2005 ne, ya cinye lambar yabon Lillian C. Smith Award ta New Voices. Ta samu karramawa da dama, ciki kuwa har da ta Yaddo da Daular MacDowell da kuma ta {ungiyar Marubuta Harkokin Taron Masu Burodi, wanda a halin yanzu kuma, take mataimakiyar shaihi, a shirye-shiryen fannin zane-zane, a Jami’ar Rutgers, dake Newark, a Birnin New Jersey.
Idan ka kutsa kai a ]akin sayar da littafai a Amirka, za ka samu litattafai ringim da aka
sanya wa alamar “Don Ba}ar Fatar Amirka.” Da wuya watanni su wuce, ban samu wasi}u
ba, na ~atunci daga makaranta, (mafi yawa daga fararen fata), wa]anda ke }yamar abinda na
fahimta, wani koma-baya ga ayyuka na. Su kuma wa]anda suka saba karanta littafan kan ce,
“Ya kamata ayyukanki su kasance a sahun gaban sauran ayyukan mawallafa!” Idan aka ce
“wa]anda suka saba,” tana nufin fararen fata ne, amma ba ta ta~a saninsu ba. Har ila yau, na
samu sa}onni daga mawallafa ba}ar fata, matasa, wa]anda ke nuna damuwar kasancewar
litattafan da har yanzu ba su buga ba.
Sukan yi ]okin tambayar, “ta yaya za su ]auke litattafansu daga wurin sayarwa da ba su da
tasiri?”. Bayan da na yi ‘yan makonni da almajirain ajina, wa]ansu ]aliban kan daddage su
tambaye ni irin yadda nake ji game da litattafaina masu “Jim Crowed” (suna magana ne game
da tsohon tanadin Dokar ‘Yancin [an Adam ta wancan lokacin). Amma wa]ansu sauran
jama’ar sun kasa fahimtar dalilin da ya san a nace wa ayyukan na wa, da ake sayarwa, kusan
shekaru 10, ba tsagaitawa, a tarihin sayar da litattafai, a Amirka, tun lokacin su mashahran
mutane irin su marigayi John Updike da Joyce Carol Oates.
Wata alama ta Birnin Atlant. Wannan Kur]e na hasumiyar Atlanta, na janyo hankali game da
tarihin tsohon birnin ya kuma ]aukaka sauran garin Birnin Georgia.
Wa]ansu makarantan na mamaki cewa, ta yaya, a wannan lokacin da muke na mulkin Barack
Obama, a ce wurin sayar da litattafai na sayar da ayyukan dake da ala}a da bambancin launin
fatar wani mawallafi.
Wani makarancin ma, mai kirki, cewa zai rubuta wa wurin sayar da litattafan wasi}a, a
madadi na. Kodayake, ba abinda ya dame ni, sai na ro}e ta da ta yi ha}uri. Har yanzu ni ban
amince cewa na yi kama da “mawallafiya ba}ar fata” ba, dangane da irin son da ake yi wa
sauran “mawallafa” ko ma “mawallafan Amirka,” a ma cire barbarar yanyawar da raina ke
sha’awa.
Ba kamar takwarorina ba, ni ina dubar ayyuka na ne, abubuwan sha’awa. Ni kam, a ganina,
}ara rubuta litattafan shine mafi alfanu.
Tayari Jones ba}ar fatar Amirka ce, daga kudanci, kuma tana da rufin asiri, amma tana da ra’ayin mazan-jiya. Ita ka]ai ce mawallafiya, a gidansu. Ita ce sanya korran kayayyaki ta kuma karya kumallo da kunun ]orawa, mai za}i.
Ban damu da irin kushewar da ake yi mini ba, muddin abinda nake fa]a gaskiya ne, kuma
idan aka bar ni, in za~i, abinda nake so. Matsalar ba ta irin littafin da ka rubuta ba ce, amma
wai irin abinda masu karatu ke bukatar ka ri}a rubutu akai.
A al’adance, tasirin littafi kan haifar da }as}anci. Amma kaucewa irin hakan, ba zai warware
matsalolin ]abi’ar }yamar da tasirin littafin zai fuskanta ba. Sa~anin haka kuma shine, fa]ar
albakacin bakinka, a rubuce, irin na “mawallafa Ba}ar Fatar Amirka”, na iya kawo rashin
fahimta. Akwai dalilin da ya sa jama’a ke cewa, “ya kamata rubuce-rubucenki su kasance a
wurin sayar da litattafan ba}ar fata!” tamkar duk wani abu mai kyau ne, ke raba ba}ar fata da
sauran sauran jama’a. Abinda makaranci na gaskiya ke bukata shine ya ku~uto ni da daga
bambancin launin fata, maimakon in }alubalanci wannan mummunar ]abi’a.
Har ya zuwa lokacin da nake wannan rubutun, tambayar da ban amince da ita ba, itace, ko na
yi imani da abinda nake rubutawa? Da wuya a bayar da wata amsa ga tambayar da ta shafi
wani ba}ar fatar Amirka, ba tare da an amsa tambayar dalilan dake sa ana karanta litattafan
ba}ar fatar Amirka ba, ko kuma laifi ne a sayar da ayyukan mawallafi ba}ar fatar Amirka?
Wannan tambayar na husata basirar da nake da ita, kuma ba ta bayar da amsar irin abubuwan
da nake yi da takarda da al}alami ba.
Sana’ar rubuce-rubuce na ]aya daga cikin fa’idar ba}uncinmu. Idan aka bar ni, ban ta~a
tunanin yadda wuraren sayar da litattafai ke gudanar da sana’arsu ba, ban kuma ta~a damuwa
da za~ar harshen da zai tace labarina ba. Lokacin da na wallafa littafina, na farko, ({aura
Daga Atlanta), Leaving Atlanta, son bayar da labara ya sanya ni rubuta labarun yara, ba}ar
fatar Amirka dake yankin Atlanta, wa]anda suka rayu, har suka mutu, lokacin da aka ri}a
kashe }ananan yara, daga 1979 zuwa 1981. Littafain ya }unshi tarihin abubuwan tausayin
wani jinsi, a kuma wani lokaci, a kuma wani wuri, kuma abinda ya faru ke nan. Kodayake,
yanzu duk wa]annan al’amuran sun zama tarihi, to ni abin tunawa ne, a gare ni, maimakon
tarihi. A 1979, lokacin ina da shekaru 10, a duniya, lokacin nake da manyan ha}ora, amma ba
abokai ba. Da na kai shekaru 12, yara biyu ke mutuwa, kodayaushe, lokacin da muke a aji
biyar, yayinda za ka samu tarin gawawwakinsu barjat, a garinmu, “garin da ko kusa ba a
}auna.” Da na kuma yi girman mantawa da wannan tashin hankalin, to, lokacin na san irin
asarar da ba}ar fata ta yi. Lokacin da na fara zaman wallafa littafina, na farko, wanda nake
kira jaririna, sai ya zama tambar wata dama ta bayar da hujja, maimakon dogon turanci, “don
cike gi~in da abinda tarihi ya baro,” wanda yau ake ce ma “aikin”, mawallafiya, Ba}ar Fatar
Amirka.
Duk da yake ina jinjinawa mawallafan dake amfani da tunaninsu na yin gogar-zanar irin
ra’ayoyin da aka yi asara, a da, na yi imanin cewa, dole, mawallafa Ba}ar Fatar Amirka su
ri}a ta~o irin abubuwan da suke faruwa. Kodayake, mawallafa Ba}ar Fatar Amirka, sun tsara
fito da abubuwan da suka gabata, yadda ya kamata, sai na tuno da irin kyakkyawan aikin nan
na Toni Morrison, (Masoyi) Beloved, wanda, dole, ba za mu shagala da cika shafuka da
rubutu ba, ba tare da gutsuro abin tarihi ba, da ba za mu bar wani abinda ya yi tasiri da
rayuwarmu ba. Ba zan so jikata ta dogara da binciken taskokin ]akunan karatun ba, don tana
son ta za}ulo yadda na rayu, don kawai ina son in gajiya da kai na, game da tunanin binciko
abubuwan da suka faru, a da. A wa]ansu lokuttan ma, dole, mawallafa, na }warai, su du}ufa
wajen fassara irin yadda halayen rayuwarmu ta kasance, a wasannin kwaikwayo.
* * * *
Mayar da wa]annan abubuwan tarihin rayuwar zuwa wasannin kwaikwayo, da lura da al’adu
da tausaya wa al’adun, ko ma basirar al’adun sune madogarar mawallafi. Inda gizo ke sa}ar
tasa, shine tsakanin tunanin }wa}walwa da kuma tunanin zuciya. Mai yiwuwa, a ji~inci
ma}ogwaro, inda murya ke fita. Dukan litattafaina game da Birnin Atlanta ne, dake
Georgia, mahaifata. Abinda na fi sha’awa sune unguwannin biranen kudancin Amirka. Ina
}aunarsu, domin wurare ne inda sababbi da tsofaffin ayyuka ke arangama da fasaha, inda ake
tauye galabar kabilu da jinsi da harkokin siyasa, da dare, idan ka tashi da dare, ba ka san irin
abinda ya faru ba, don haka dole ka yi zuru. Dukanmu wannan al’amarin ya faru da mu, ire-
irena.
A kullum neman tabbatar da gaskiya muke yi. Kuma mun san cewa, wannan gaskiyar, ta
game duniya.
Mai yiwuwa a ce na fara ro]ewa a wannan }asidar. Da farko dai, ina bayani ne game da wani
halin rayuwa na musamman, na Ba}ar Fatar Amirka. Na sha wulakanci, a wuraren sayar da
littafan Amirka. Amma, duk da haka, sakin-layin ‘yan she]aru, sai ya }ara mini }warin
gwiwar gabatar da abubuwan dake faruwa a duniya, har su zama wata sana’a. Don haka irin
wannan ba su ta~a ru]a ni ba. Sukan tsaya a makwafinsu. Al’adun jama’ar Afrika dake
}asashen duniya, na girmama inda tarbiyya da }arfin zuciya ke ha]uwar da suke cu]ewa da
juna a duniya. Ni kan tuna wallafe-wallafen Ba}ar Fatar Amirka, da zama al’adar dake da
gurbi, a gidanta, da kuma inda ke da magamar abubuwan biyu.
Mawallafan ba}ar fata na da wani abinda ya ha]a su, wuri guda, don nuna tabbacin
hazi}ansu da kuma bambancinsu. Yadda kuma bai wa wannan al’amarin fassara ya bambanta
da yawa. Babu wani taha}i}anin abinda za a ce, yake kiwon wallafe-wallafen ba}ar fatar
Amirka, amma akwai abinda za a iya shaidawa, da mawallafiyar ta yi amanna da shi a
zuciyarta. Kuma irin wannan tunanin ne, ya ha]a kanmu, a matsayin ‘yan adam, wanda ke da
ala}a da yadda muke tsara gaskiya.
Kada in kai ku da nisa, daga inda na fara, bari mu koma ga wuraren sayar da littafan, inda ake
rarraba ajiyar littafai. Ga abokaina da kuma masu karatu, wa]anda ba su jin da]in ganin
yadda ake kai littafaina a sashin “sababbu,” ina ro}on da su ri}a jure wa abubuwan dake
faruwa. Duk wata alamar da ake sanya wa litattafaina, na labarun soyayyar rayuwar ]an
adam da gida, ba za su sa su zama abin “}yama” ba.
Wa]annan alamomin na nuna wa mai saye ne, cewa, ni Ba}ar Fatar Amirka ce, kuma
ayyukana cike suke da tarihin al’adu. Wata gayyata ce ga sanin yadda aka bayyana rayuwar
]an adam, mai bambancin al’adun da suka mamaye mu wuri guda, da kuma ayyukan fasaha.
Ban tsammanin gaskiya na nuna }iyayya ga aikin fasaha ba, wanda duka wata alamar da ake
ratayawa a wurin ta kawo ru]ami ga abinda yake tabbatar gaskiya ba. A duk lokacin kuma da
ka tsaya kana kallon wannan alamar, babu abinda take nuna maka, illa mafarkin abinda
magama ta haifar. Za ka iya yarda da wannan, farat ]aya?
Duk wani tunanin da za ka yi game da gaskiyar mawallafiyar ta bayyana wannan }iyayyar
launin fatar, ba zai wuce nan inda ka taka da }afufunka ba, amma ka ta~a jin wani
wulakancin rayuwar da aka ta~a yi wa ]an adam? Wallafe-wallafen Ba}ar Fatar Amirka,
abin tunawa ne ga dukan mahaluki. Za ka iya amincewa da gaskiya da rashin gaskiyar irin
wa]annan alamomin? Akwai jan aiki, ga amince da dukan batutuwan, amma kana
iyawa.Abinda za ka yi shine, ka amince da abinda zuciyarka ke bege, kuma bege wani
al’amari ne da zuciyar ]an adam ke bukata, kodayaushe.
Katari Ne, Ko Kuma Ta Yaya Na Wallafa
Littafin Labaruna Na Farko? Daga Randall Kenan
Mur]a]]un ayyukan Randall Kenan sun ha]a da (Zurfin Tunani), A Visitation of Spirits, a1989, da (A Bari Gawa Ta Bizne Gwa), Let the Dead Bury the Dead, a 1992. Ya shafe shekaru da dama, a Amirka, don yin hira da mawallafa, ba}ar fatar Amirka, dabam daban, don rubuta littafin (Rayuwar Ba}ar Fatar Amirka a {arni na 21), Black American Lives at the Turn of the Twenty-First Century (2000). His most recent book, The Fire This Time, a 2007, wanda wata girmamwa ce ga James Baldwin. Kenan na koyar da dabarun rubuce-rubuce ne, a Jami’ar North Carolina dake Chapel Hill.
I.
Ban ta~a tsammani ba, amma al’amarin ya tabbata. Wa]ansu na cewa mafarki ne, wa]ansu
kuma su ce makuwa ce. Wa]ansu kuma kan ce, “samun dame a kala ne” (wani karin maganar
babban sa’a). Idan zan iya tunawa, ina yaro, akan ce karnuka na taimako. Hatta, }anwar
kakata, ta ta~a fa]a mini yadda are ya fitar da ita daga cikin dokar daji, lokacin da ta yi
makuwa. Akwai ma wani laarin da kakar-kakata ta bani game da tasowar hadari da lalacewar
keken-doki da kuma irin jaruntakar da wata fatalwar kare ta yi. Wata mata ta bayar da
rahoton zuwa wata maganar hanyoyi, ta yi makuwa, amma sai ga wani farin kare, wanda ba
ta san daga inda ya fito ba, ya yi ma ta jagoran da kai har bakin }ofar gida, amma lokacin da
ta juya sai ba ta ga karen ba, ya ~ace.
Irin wa]annan abubuwan na faruwa, a kan wa]ansu hanyoyin da, mai yiwuwa, a da, wurin
ha}ar birji ne, ko kuma hanyoyin ‘yan asalin {asar Amirka, ya zuwa hanyar dake da }azanta.
Lokacin da ina yaro ma, akwai irin wannan hanyar wadda ta tafi bakin kogi. Akwai kuma
hanyar da ta ratsa wani }ungurmin dajin dake da tsofaffin itatuwan gamji da ce]iya da
marke, musamman ma irin marken nan da kwanan nan yake da ha]ari. Lokacin da ina yaro
wannan dajin tsohon wurin zaman wa]ansu ne dake da fatalwa da ha]arin gaske, da mayu da
dai sauran duk irin abubuwan da na karanta a litattafan almara na Grimm. Wannan farin
karen, mai ban mamaki, wanda ban ta~a gani ba, amma ya shige mini zuwa, har yanzu yana
nan.
Yau ne, irin wannan ke faruwa, ranar da na fara wallafa littafi game da wannan fatalwar kare
dake kudu-maso-gabashin Birnin North Carolina, dake Yankin Duplin.
Jama’a da wuraren dake yankunan karkarar kudanci ne, suka sanya wa mawallafi Randall Kenan sha’awar wallafe-wallafe.
Chinquapin, wani gari ne mai yawan jama’ar da ba su da yawa. Mafi yawansu manoma ne,
ko ma’aikatan wuraren kiwon kaji, ko kuma leburorin tashar jirgin ruwa. Amma, dukan irin
abubuwan dake tabbata, ba su ta~a zamar mini dole ba.
II.
Lokacin da na bar }auyenmu, wanda ke cike da fatalwowi, na Arewacin Birnin Carolina, na
kammala karatuna a Jami’ar North Carolina, dake garin Chapel Hill, da]a]]ar jami’ar
gwamnati, inda nazari ya yi katutu, ga tunanin a}idodi da al’adu, kazalika da mafi yawan
abinda irina ke butakatar a wannan lokacin, watau nazarin kimiyya. Burina, a wannan lokacin
shine in zama likita. Sha’awata game da harkokin kimiyya ta faro ne, tun lokacin da nikan
share awowi, a zauren sha}atawa irin na Gidauniyar Isaac Asimov da Zauren Frank Herbert,
don wasannin ‘yan sama-jannatin Star Trek da dai duk abinda ya shafi ]abi’un aljanjanci da
kuma wasannin shiga tsere da shiga duhun kogo da lungun tana da harbe-harben bindiga, a
na’ura mai }wa}walwa. (Ba zan ta~a manta ba, lokacin ina }arami, mai ba mu shawara game
da darasin kimiyya, ya ce, “ina tsammanin kana son ka zama wallafin almarar kimiyya ce.”
Lokacin kuma da na yi jarrabawar zanen hotuna, sai na samu maki mai daraja ta uku, wata
“C”, na yi kuma ta }o}arin in yi bayanin abinda ya san a samu wannan makin, sai malamin
nan ya ce min, “ba abin kunya ba ne, a ce ka zama marubuci. Mafi yawan masana harkokin
kimiyya,” in ji shi, “na iya zama marubata, idan za su iya. Don haka, ka gode Allah, za ka
iya”.) A gaskiya, irin sha’awar da nake da ita game da almarar kimiyya ce, ta fara tura nig a
nazarin yadda ake rubuce-rubuce da kuma nazarin rubutun da ya kawo ni ga karanta fasahar
wallafe-wallafe. Amma muna magana ne game da tsabagen wallafe-wallafen da suka kar~u
ga jama’a, irin na su Charles Dickens da F. Scott Fitzgerald da William Makepeace
Thackeray. Tunda farko wannan ya nuna min cewa, irin wannan aikin na da matashiya. Da
yake kuma ina Kudancin Amirka ne, a kuma jami’ar farko ta kudancin Amirkar, fasahar
wallafe-wallafen kudanci ta gama samun gindin zama, saboda irin su Thomas Wolfe da
William Faulkner da Flannery O’Connor da Richard Wright da kuma Eudora Welty. Fasahar
wallafe-wallafen kudancin tabbatarta hanyar rayuwa ce. Irin wa]annan mutanen ne suka raya
ta da har ta haifar da matasan marubuta, a kudancin. Duk kuma wata sha’awar da kake da ita
game da canja yanayin al’amurra, sai ka samu cikas. Wani lokacin ma har da cin mutunci.
Marubuta na }warai sukan rubuta al’amurran duniya ne, yadda suke. “Kai dai rubuta abinda
ka sani”, shine sirrin darussan fasahar rubuce-rubuce, da ta yi zaman darshan, a Sashen
Koyon Harshen Turanci, wanda kuma ya zamo abinda na du}ufa akai, na yi watsi da kimiyya
sai dai Turanci. Ina rubuta abinda na sani. Abinda na sani kuma shine fatalwar karnuka.
III.
Abubuwa goma game da garin Chinquapin:
1. Gonakin waken soya
2. Mujami’o’in ]ari}ar Baptist guda biyu
3. macijan (tsada-raki)
4. Wuraren kiwon talo-talo
5. Gonakin duman-ya]o
6. Karkanda
7. Kalankuwa lokacin bazaar
8. Rumbunan ganyen taba
9. Tarurrukan watan Satumba da
10. Takalman }iraga.
IV.
Lokacin kuma da na zo Birnin Chapel Hill, a daminar 1981, ba}ar fata ba su da yawa, kusan
ma kashi 4 ne, ko kashi 5 cikin 100. Amma wa]annan ‘yan }alilan ]in ne, ke taka rawar
gani. Ban san yadda aka yi ba, dukan abokan hul]a ta ba}a}e ne. Na saba da su ne? Ko kuma
don sakewa? Ko kuma saboda ‘yan uwana ne? Don tabbatar da haka, sai na na koma ga
abokaina na }ut da }ut, fararen fata, irin jama’ar }as ashen Japan da Spain da kuma
Indiyawa, amma sai al’adun ba}ar fata suka janye ni daga jikinsu. Na kuma yi wa jaridar
]alibai ba}ar fata aiki.
Na yi wa}o}in addu’o’in mujami’ar {ungiyar [alibai Ba}ar Fata. Ba kuma ta~a arangama
da abinda ya tilasta ni da in “rubuce-rubuce game da ba}ar fata” ba. Ina matu}ar girmama
Wa}o}in Wa’azin Tabbatar da Kyautata Jin Da]in Rayuwa da irin Sa}onnin dake suke
aikewa, na kuma san su, yadda ya kamata. Amma duk wani tarihin rayuwa, ni kan mayar da
shi abin aiki, har wani labara na }aga, game da wani ba}ar fata lebura (wani masanin
Bokancin Ba}ar Fata) ko almarar sama-jannati, ko kuma aljannun karnukan dake magana.
Amma, a wannan lokacin, na sadu da wa]ansu marubata uku, wa]anda suka sada ni da
abinda nake so, watau dama. Horo, mafi inganci da marubuci zai samu, shine karance-
karance. Wannan ma ya fi rubuce-rubucen muhimmanci. Da yake kuma na gogu da
mashahuran marubutan nan na kudancin Amirka, zak kyau, na kuma gauraya ta da zurfin
binciken da na yi game da manyan wallafe-wallafen Litattafan Almarar Ba}ar Fata, irin na su
Ralph Ellison da James Baldwin da Gwendolyn Brooks, ni kan fa]a wa duk wani marubuci
dake nan, wanda yake da tasiri game da irin abubuwan da nake son sani, a duniya, game da
rubuce-rubucen litattafan almara. Akwai kuma irin su Issac Bashevis Singer da Yukio
Mishima da Anthony Burgess. Mawallafan da ba matasan ba}ar fata, marubutan kudu-maso-
gabacin North Carolina ba su farga da su ba. Toni Morrison ce, ta yi tashe, a cikin wa]annan
shekarun, kafin littafin (Masoyi), Beloved, wanda ya cinye lambar yabo ta Pulitzer, wannan
kuma shine littafin da ya koyar da ni wani abu game da muhimmancin bu]ewar basirata. Idan
ka tsame wa]ansu ‘yan }alilan, ayyukan ba}ar fata, tun daga {arni na 19, ya zuwa lokacin
]imbin bayanan cinikin bayi, sun fake ne da sunan “bore”.
Kai har ya zuwa }arshen 1970, shekarar da aka fara wallafa littafin Morrison, na farko, mafi
yawan litattafan Ba}ar Fata, sun fi mayar da hankali ne ga al’amurran da suka shafi ‘yancin
]an adam da tabbatar da adalci, ga ba}ar fata. Amma Morrison, ta fi mayar da hankali ne ga
labarun almarar ba}ar fatar, kansu, amma ba bambancin launin fata ko siyasa ba.
Maimakon haka, sai ta gwammace da ta mayar da hankali ga abubuwan dake da muhimmanci
ga mutane da danginsu, da abubuwan dake sosa zukata. A tunaninta, babu wanda ke kula da
abubuwan da suka shafi farar fata, koda kuwa sun kai ]aruruwan shafuka. Ga tunanina, na
]an shekaru 18, wannan kamar wahayi ne.
Rubuce-rubucen mashahurin mawallafin nan na {asar Colombia, Gabriel García Márquez, su
suka fara gabatar da ni ga abinda ya sa na yi suna game da labarun almara. Kuma ba zan
canja ba. (A cikin laccar da ya bayar, lokacin da ya samu lambar yabo, García Márquez ya
jaddada cewa, babu wani abin mamaki ga ayyukansa, da ya wuce duk abinda zai rubuta, akai,
a duniyar nan gaskiya ne. Na kuma gane, ha}i}anin abinda yake nufi.)
Yau kuma sai ga wani mawallafin dake rubuce-rubuce game da fatalwowi da garin dake fama
da ]imauta da yawan malam-bu]e-littafi da kuma matan dake tafiya samaniya, da sunan
tabbatar da kyautata jin da]in rayuwar. Hasali ma, manyan iyayen gijinsa, a sana’ar rubuce-
rubuce sune irin su Faulkner da Ernest Hemingway da kuma Virginia Woolf.
Rumbun ganyen taba ne, a gefen kudancin Amirka.
Zora Neale Hurston, wanda tun ina koleji yake rubuce-rubuce, sai kwanan nan ayyukansa ke
kunno kai, ya dagula min lissafi. Ina cikin manyan almajiransa, watau ]an Florida, kuma
ba}ar fatar Amirka da labarun almara da tatsuniyoyi suka zamar masa jiki, gaya. Kamar
kuma Morrison, wadda ta amfana da ayyukan Hurston, ba ta ta~a amfani da harkokin siyasa,
fiye da muhimmancin al’adun ba}ar fata ba.
Wa}o}in Solomon, Song of Solomon, da Zaman Tsammanin Shekaru 100, One Hundred
Years of Solitude, da Idanunsu na Kallon Ubanjigi, Their Eyes Were Watching God.
Dukansu wa]ansu litattafai ne da suka ri}a ingizani ga du}ufa g rubuce-rubuce. Suna cewa
yaro she}e ayarka.
A aikina na }arshe, don samun takardar shaidar digiri, na yi bayani a surorin littafina, da
dama, game da }aramin garin nan na North Carolina, kamar dai garin Chinquapin, da nake
kira Tims Creek. Ya yi bayani ne game da wani sauraryin da ya samu ]aukaka, a Birnin
Washington, D.C., a aikin lauya. Amma, a wata bazaar, lokacin da ya koma Tims Creek,
yana mai tausayawa, sai ya sadu da wani leburan ba}ar Fata, wanda ya yi masa baki, ko
kuma (fata ce?) da dare ya tsala, lokacin fitowar farin wata, sai ya zama yanyawa! Na sanya
wa littafin sunan “Toka Ba Ta {onewa. ” Ubangiji ya yi mana gafara.
V.
Ka }addara ranar da ka fara aikinka, na farko, a ma]aba’ar wa]ansu mashahuran mawallafan
da kake girmamawa, irin su Alfred A. Knopf, dake Birnin New York City da kuma da]a]]un
mawallafa, irin su Toni Morrison da sababbin mawallafa irin su Gabriel García Márquez, na
1985. Kwannan kuma za zama mataimakin editan mawallafin littafin (Soyayya A Lokacin
Cutar Kolera), Love in the Time of Cholera.
Ga sabon-shigan harkokin rubuce-rubuce, wannan wani darasi ne, a }ar}ashin Merlin.
Amma, akwai wata, bayan wannan da za ta faru gare ni. Zan kuma shafe shekaru ina tare da
kalluba-tsakanin-rawunna, daga nan kuma sai Birnin Brooklyn. Yanzu kuma ina gogayya,
kullum, a kan hanyoyi da tituna da shaguna da kuma gidaje, da jinsin ba}ar fatar nan, da suka
bazu, a duniya.
Na sadu da ba}a}en fata daga }asashen Ghana da Trinidad da Haiti da Toronto da Houston
dake Texas. Wannan ya san a }ara }alubalantar duk wani tunanin da nake da shi, game da
abinda ake kira ba}i, ya kuma san a sake waigawa ga sanin irin duniyar da na girma a ciki, da
sababbin idanu bu]e. Kwatsam, sai fa]uwa ta zo daidai da zama, tunanin nan game da
wa}o}in ibadar mujami’a da awowin da na share in aiki a gonakin ganyen taba, cikin
tsakiyar rana, da zaman makarantar koyon littafin bible da kisan mugun-dawa da labarun
fatalwar karnuka, duk sai suka zama muhimman abubuwan da za a yi rubuce-rubuce akai.
Littafin “Toka Ba Ta {onewa”, ya yi rana, kuma a }arshe, na gode wa malamaina dake
Jami’ar UNC, dake North Carolina, game da irin taimakon da suka yi min, na gane hanya.
Shingen ba shi da wata nasaba da labarun tsoratar nan. Asali ma, ban zama lauya, ]an
shekaru 30 ba, da ya shiga matsaloli, lokacin da ya dawo gida. Ba ni kuma rubuta abinda na
“sani.” Amma a girma a wannan, don haka, duk wahalar da na sha, yanzu ta kau. Na yi watsi
da dukan fatalwowin nan da na yi imanin suna cikin }ungurmin daji.
Amma yanayin garin bai canja ba, asali ma, ya }ara bun}asa da ]aukaka ne, ta wani
~angaren kuma saboda irin sonsa da nake yi, kuma don mayar da martini ga ]imbin jama’a
har miliyan dubu shida, dake mafarkin dazuzzuka da karkanda da kuma gonaki.
Mai yiwuwa, a }arshe, a buga labarin da na jagwalgwala, da yamma, a gefen hanya, a kuma
}arshen mako, The story I scribbled at doggedly, in the evenings, on subways, on the
weekends, a lokacin bazarar 1989, da sunan A Visitation of Spirits. Abin mamaki, babu wata
fatalwar kare a cikin, amma akwai fatalwowi da halittu da kuma dodannin duniya da na zuci,
dake karakaina da juna, wajen tabbatar da kyautata jin da]in rayuwa, kamar yadda aka koyar
da ni, a hagunce, da kuma yadda na }aunaci al’amarin.
Daga yau, babu makawa, wannan tafarkin ya zamar min tilas. Hanya ]aya ita ce, in bi ta.
Amma hanyar tunanin almara, ba dace ba, kuma bai da wani alfanu, in banda tsoki-burutsu da
wala-wala.
Ina fat azan dawo wa wa]annan labarun masu tsorataswa, kwanan nan. Babu wani tarihin da
ya wuce wanda ke cikin littafin Tims Creek, dake garin Chinquapin. Kuma, ina fata, kwanan
nan, fatalwar kare za ta sake bayyana, a ]aya daga cikin labaruna. Tunanin ya no}e ne, amma
zai sake bayyana.
{aura Daga Rwanda Zuwa Amirka:
Rubuce-Rubuce Don Canjin Rayuwa Daga Immaculée Ilibagiza
Immaculée Ilibagiza ta yi }aura ne zuwa Amirka, a 1998. Littafinta, na farko shine, Left
toTell a 2006, wanda ya }unshi irin abubuwan da ta gani, a lokacin kisan gillar {asar Rwanda. Littafinta, na kwanan nan, shine Led by Faith a 2008. Ta kuma yi wata }wa}}warar lacca, mai ratsa zukata, game da zaman lafiya da imani da gafarta wa juna.
A kodayaushe ina da sha’awar yin rubuce-rubuce. Babban abinda na fi }auna, tun ina
‘yar yarinya, shine ]an littafina na kalamai da karin maganar da na wallafa, a cikin shekarun
nan. Duk da son rubuce-rubucen da nake da shi, ban ta~a mafarkin wani zai karanta sirrin
abinda nake rubutawa ba, a shafukan }aramin littafina. Dukan jama’a na da labarun da ya
shafe su, amma ba kowa ke samun damar fa]ar labarinsa ba, ga duniya.
A 1994, na gamu da abinda ya tusa min matu}ar son bayyanawa jama’a labarina, a ko’ina. A
wannan shekarar na je gida ne, don yin hutun mako guda na hutun bikin Easter. Bayan
kwanaki biyu, kafin in koma makaranta, sai na sam kai, tsundum, cikin wani mummunan
tashin hankalin zubar da jinni, da kisan gilla, a tarihin duniya. A safiyar ranar ne,7 ga watan
Afrilu, aka harbor jirgin Shugaba Habyarimana, wanda ya yi sanadiyyar ~arkewar wannan
kisan gillar.
Iyayena, wa]anda dukansu malamai ne, sun bi shawarar ]an uwana, wanda ya bayar da
shawarar da in tafi, in ~uya. Ni kuma ka]ai ce, mace, a cikin mazaje uku, amma lokacin da
na yi gardamar in tafi, in ~oye, sai biyu daga cikin yayyena da kuma iyayena suka tafi.
Na ci sa’ar wana, Aimable, yana karatu ne, a {asar Senegal, a wannan lokacin, don haka shi
ya tsira.
Ba cikin na so ba, kuma don girmamawa, kawai, na bi umurnin iyayena, na je na ~oye, a
gidan wani limamin addinin kirista, ]an kabilar Hutu. Ni Tutsi ce, kuma kabilarmu ake
farauta. Lokacin da na iso gidan limamin kiristan, sai ya saka ni cikin wani gidan wanka, mai
fa]in mita ]aya, zuwa mita ]aya da rabi, tare da wa]ansu mata biyar.
Daga bisani kuma, sai aka }aro biyu. Limamin ya umurce mu da mu yi shiru, ya kuma
tabbatar mana da cewa, ko ‘ya’yansa, dake cikin gidan, ba zai fa]a masu cewa, mun fake ne,
daf da su ba.
Ya fa]a mana cewa, watakila fa]an zai ]auki kwanaki, amma ba zai wuce mako guda ba.
Bayan watanni uku, muna nan dai cikin gidan wanka, zaune, jungum, don gudun kada a gano
mu. A lokacin muna }arancin abinci, kuma mahara na ta zuwa gidan, don bincike.
Immaculée Ilibagiza ta kan yi rubuce-rubuce da laccoci game da irin abubuwan da ta gani, a matsayinta na wadda ta tsallake tashin hankalin kisan gilla, a {asar Rwanda.
Lokacin da muka fito daga gidan wankan nan, sai muka ga }asarmu ta cika da miliyoyin
gawawwaki. A wannan daren na fahimci cewa, duk wanda na bari an yi masa kisan gilla. Da
farko, ina ganin kamar wani mummunan mafarki ne, abun takaici kuma, daga baya sai in
farka daga barci, in ga cewa, al’amarin fa gaskiya ne. A gaskiya, ina tsammanin tashin duniya
ne, ya zo.
Lokacin da nake a wannan gidan wankan, sai na fara turabbabi da ro}on ubangiji. Na yi
ramar da har nauyina ya kasa laba 65, amma imanina da buri suna nan daram. Zuciyata ta
fa]a mini lokacinda ubangiji ya kar~i addu’ata, da har nake fa]a wa duniya labarina, da
kuma irin abubuwan da na gani, da kuma wannan ka]aici da na yi a duniya.
Sha’awar in bayyana wa jama’a wannan labarun ya fito ne daga cikin zuciyata, kuma ba zan
iya watsi da }asata ba. Duk da haka, ba al’adar mutanen {asar Rwanda ba ce, su wallafa
litattafai ko labarai.
Akan yi wa }asarmu kirarin “}asar kalmomi.” A al’adance, jama’aru sukan fa]a wa ‘ya’ya
da jikoki tarihi ne da labaru, a wajen hirar dangi, amma a baka. Amma, yanzu babu wanda
zan fa]a wa wannan labarun, tunda yake dukan danginmu da makwabtanmu sun tafi.
Ba ta~a tsammanin zan rubuta wani abu irin wannan ba, da har wani zai karanta, duk da haka
tunanin al’amarin yana damuna. Na ma kasa tunanin ta yadda zan rubuta labarun, don ya
zama gaskiya. Ban san komai ba game da rubuce-rubuce, kuma ban ta~a saduwa da wani
marubuci ba. Amma, lokacin da na danganta imanina ga ubangiji, sai tabbatar babu abinda ba
zai iya yiwuwa ba. Imanina ne ya sa har yanzu nake da rai.
Ina da bukatar iyayena su san wannan labarain, da kuma irin mawuyacin halin da na shiga,
har ya zuwa ranar da na ha]a idanu da su. Na kuma gansu. Shawararsu ta san a zama macen
da na zama. Ina mamakin ta yaya zan yi ma su Magana, ko in nemi shawararsu? Na san
furucinsu da tunaninsu na tare da ni, har abada, amma ina son in bayyana wa jama’a yadda
dangin da nake }auna, suka }are.
A lokacin da nake cikin gidan wankan, na manta da fushi, na fara jin }iyayya ga wa]anda ke
farautarmu, don su nemi gafara. Na ji ba}in ciki, matu}a, kamar yadda nake jin irin kashe-
kashen da aka yi wa rayukan wa]anda nake }auna. Fushina sai ya guba, a jikina. Ya rinjaye
ni, da har ban iya ]aukar }iyayyar miliyoyin mutane. Sai ya kasance tamkar mugun nufi da
}iyayya na neman su dankwafe ni, har sai da na ro}i ubangiji da ya nuna mini yadda zan ga
mutanen kirki, da yadda zan so su, da kuma yadda zan yi murmushi.
Na tuna, sosai, lokacin da zuciyata da warware daga wannan fushin. Imanin yafewa ya shiga
zuciyata, lokacin da na }o}arta bayyana irin yadda nake ji, a wannan lokacin. Da ba don a
~oye muke ba, da na yi shewa, saboda karimcin wa]anda muke ~oye, tare, a gidan wankan,
duk da yake, a gaskiya, dukanmu mun koma kamar }warangwal, don babu wanda ya ta~a yin
wanka, a cikin watannin nan.
Na lura cewa, fushi da kuma }iyayya sun makanta masu kisan gillar. Na kuma lura cewa ba
zan iya canja masu zukatansu ba, kuma babu abinda zan iya canja wa, idan na biye masu, da
}iyayyarsu.
Yafe masu, ba zai sa in }as}ancewar da zan bar wani mutum ya kassara ni ba. Haka ba ni da
nufin yin watsi da gaskiya, ko in yi butulci. Har ila yau, adalci na iya zama wani nau’i na
yafewa, idan har aka yi shi da niyyar canja mutum, amma ba da niyyar ]aukar fansa ba. Na
ri}e wannan al’amarin, a cikin zuciyata, ka]ai, ban bari wani ya sani ba, amma, har yanzu
nikan tambayi kaina, ta yaya zan bayyana wa wani wannan labarin?
A }arshen 1998, wa]anda suka aiwatar da kisan gillar sun yi kurarin za su kashe ni, kamar
yadda suka kashe sauran wa]anda suka tsira, domin duk wanda ke da rai, kuma ya san yadda
al’amurra suka gudana, tashin hankali ne gare su. Zan yi tin}ahon bayar da shaida, amma,
gaskiyar al’amari itace, ban ta~a bayar da rahoton wani daga cikin masu kisan ba.
Ban shaida ganin an kashe wani ba, kuma na san wa]anda suka ri}a farauta ta sun kashe da
dama, na kuma yi imanin za su gurfana gaban shari’a. Kamar sauran wa]anda suka tsira, na
je kurkuku, don ganin wa]anda suka hallaka jama’a. Na sadu da wa]anda suka hallaka
wa]ansu daga cikin dangina, kuma na yafe ma su. Na san ba zan iya zama wata shaida
}wa}}wara ba, amma duk da haka, sunana zai bayyana a jaridu, jim ka]an bayan ziyarar da
na kai. An gane cewa, ina cikin shaidun da suka sanya wa]ansu bayin Allah kurkuku.
Sanin haka ya sa na san na abkawa ha]ari, sai na shawari abokaina dake Amirka, na kuma
yanke shawarar in bar gida, {asar Rwanda, in yi }aura zuwa {asar Amirka. A wannan
lokacin, ina yi wa Majalisar [inkin Duniya aiki, a {asar Rwanda, wanda yana ]aya daga
cikin ayyuka, masu kyau, ga }asata, amma, na san dole in gudu. Na yi imanin, ubangiji ne, ya
yi nufin guduna zuwa {asar Amirka. Amma, a watannin farko, al’amarin babu da]i. Na
tsinci kaina, }asar dake da sabuwar al’ada, kuma na yi fama da }o}arin sabawa da yanayin
wurin. A da, ban ta~a sanin irin wannan mummunan hunturun ba, ga shi kuma a lokacin
hunturu na iso. Munin al’amarin ma shine, ina da juna biyun da na fara ]auka, a rayuwata.
A lokacin na fara ganin gajarcin rana, da tsawon dare. A Rwanda yanayi bai ta~a wuce
tsakanin digiri 18 zuwa 21 ba, a cikin shekara. Kullum sai rana ta fa]i da }arfe shida, na
maraice, ta kuma fito da }arfe biyar na safe. Birnin Kigali da Birnin New York, tamkar dare
ne, da kuma rana. Misalin biranen biyu ke nan, illa iyaka.
Kodayake, dole, na fara sabawa, na yi imanin an haife ni ne, don in zauna a {asar Amirka.
{asa ce da kowace kabila ta mayar tamkar gidansu. Idan na dubi jama’a, sai in gan walwala a
fuskokinsu. Kamar dai ina sha}ar wani ‘yanci ne, a cikin iska. Mutane kan sa kowace irin
tufa, su yi abinda suka ga dama, babu wanda ke mamakin abinda suke yi. Yawan makarantu
kuwa da wuraren aiki, babu kama hannun yaro. Duk ajin da nake son shiga, ko kuma aikin da
nake son yi, ga shi nan.
‘Yan gudun hijira {asar Rwanda ne, a kusa da Birnin Kigali, kan yanyar dawowarsu sansanin {asar Tanzania, inda suke tsere saboda kisan gillar 1994.
Birnin New York kamar cibiyar duniya ne. Akwai kayayyaki da motoci, iri iri da kuma
jama’ar da ban ta~a gani ba, a rayuwata. Abin al’ajabi, mutane a shirye suke, su taimaka ma
ka, ko ku karrama ka. Ba zan ta~a mantawa da ranar da tayar motata ta yi faci ba. Ban
Ankara na yi faci ba, sai wata mota ta ci birki, ta tsayar da ni. Yara biyu, sanye da fararen
}ananan riguna suka fito, suna murmushi, suka ]auko kayayyakin ]aura taya, suka kwance,
suka sa min wata tayar, suka tafi abinsu, suna murmushi. Har ya zuwa yau, ina mamakin
wa]annan bayin Allah, kamar daga sama, ko mutane ne kuwa?
Bayan wani lokaci, sai na fara jin sha’awar rubuta labarina. Sai da na ]auki makonni uku,
kafin in fara. Lokacin da na sake waiwaya rubutun, sai da na sake ]aukar watanni uku, kafin
in gama karanta abinda na rubuta, domin, a wannan lokacin, ina da aiki, kuma ina }o}arin
ganin yadda zan tace shi. Abokaina dake Amirka, wa]anda suka san labarina, su suka ba ni
}warin gwiwar da in rubuta.
Kwanaki uku, bayan da n agama, sai na tafi wani taro a Birnin New York. Ban tsammanin
zan ~ata wani lokaci da abokaina ba. Amma a }arshen taron, na sadu da wani marubuci,
wanda ya tambaye ni, yaya nake ji. Ni kuma na ce masa, “lafiya,” bayan wannan sai ya
tambaye ni, wane irin yare nake yi. Sai na fa]a masa cewa, na fito ne daga {asar Rwanda. A
wannan lokacin sai ya bu]e idanunsa ya tambaye cewa, “na san abinda ya faru a can?” Na
fa]a masa, a ta}aice, domin dukanmu cikin sauri muke. Yana sanya hannu, akan littafinsa ne,
ni kuma ba ni son tsayuwa a cikin layi. Daga bisani sai ya fa]a min cewa idan n agama
rubuta littafina, yana son zai taimaka min wajen buga shi. Kamar dai yadda ya yi alkawari,
bayan wani ]an gajeren lokacin da muka sadu, sai ya gabatar da nig a wani mai ma]aba’a da
kuma wani edita. Bayan watanni takwas, da muka sadu, sai littafina, na farko, mai suna Left to Tell, ya fito.
Abin mamaki, sai littafin ya zama abun nema, a jaridar New York Times, makonni biyu da
fitowarsa. Ina godiya ga jama’ar Amirka, wa]anda suka yi marhabin da wannan labara nawa.
Ina mamakin yadda Amirkawa suke da ala}a da wannan mumman tashin hankali.
Na zubar wa iyayena hawaye, na kuma yi ma su dariya, duk don saboda irin imanin da nake
fama da shi. Bayyana labarina, ya sa zuciyata ta washe. Na ga gida, a Amirka, kuma na ga
kuma wanda zai share min hawaye. ‘Ya’yana, ‘yan Amirka ne, kuma ina tin}aho da su. Na
bar zama ba}uwa. Ina murna da dukan nasarar da na samu da kuma kukan ba}in labarun da
ya abkawa garinmu. Mafi muhimmanci kuma ina yi ma su addu’ar fatan alheri.
Lokacin da ina yarinya, a }aramin }auyenmu dake {asar Rwanda, an koyar da ni cewa,
Amirka }asa ce, mai bayar da dama. Yau na yarda cewa, a gaskiya. A Amirka, zan iya bayar
da labarun kaina.
Menene Wallafe-wallafen Ba}ar Fatar
Amirka? Daga Gerald Early
Gerald Early ne yake jagorancin wata tantaunawa, a wani aji, a Jami’ar Washington, dake St.
Louis, ta Missouri.
|arkowar sababbin wallafe-wallafen almarar ba}ar fata na nuna irin ri}ar da suke yi, maimakon dakushewar wallafe-wallafen Ba}ar Fatar. Gerald Early, farfesa ne na cibiyar Merle Kling, game da Wallafe-wallafen Zamani, a Jami’ar Washington, dake St. Louis, ta Missouri, inda yake bayar da umurni, a Cibiyar Nazarin Halayyar Bil Adama. Ya kuma }ware ne, a fannin wallafe-wallafen al’adun Amirka, na tun daga 1940 ya zuwa 1960, da tarihin rayuwar ba}ar fatar Amirka, da labaru da kuma sanannun al’adu. Mawallafin litattafai da dama ne, cikinsu har da wa]anda suka samu lambar yabo, }asidar The Culture of
Bruising: Essays on Prizefighting, Literature, and Modern American Culture, a 1994, Early ya kuma tace wallafe-wallafe da dama, kuma }wararren mai bayar da shawara ne ga harkokin shirye-shiryen tarihin fina-finan }wallon baseball da ki]an Jazz na Ken Burns.
Mawallafin nan, Ba}ar Fatar Amirka, wanda aka sani da sukar masana’antun ]ab’i, da
ba}a}en budurwowi makarnta da kuma irin yanayin da wallafe-wallafen ba}ar fatar Amirka
suka shiga, wannan zamanin, a cikin wani tsattsauran ra’ayin da ya buga a jaridar New York Times, a 2006, mai taken “Idanunsu Sun Fi Karanta Batsa.” (Taken }asidar, ya ]auko salon
littafin da Zora Neale Hurston ta buga a 1937, mai suna (Idanunsu na kallon ubangiji)Their Eyes Were Watching God, wani dandalin mata game da wallafe-wallafen ba}ar fatar Amirka,
wanda shahararrun malaman wallafe-wallafe suka bayyana da zama littafi, mafi daraja, a
lokacinsa.) Kodayake Chiles bai jin da]in irin yadda wuraren sayar da litattafai, kamar su
Borders, ke }o}arin bai wa irin wa]annan “wallafe-wallafen na ba}ar fata”, muhimmanci, ya
wuce gona-da-iri, a kan irin yadda wuraren sayar da litattafan da kuma ma]aba’o’i, suka
]auka. “Abubuwan da nake gani ba su wuce jikunan litattafai ba, dake nuna rabin tsiraici, a
wani lokacin ma har da gwatso, da nuna bindigogi da dai wa]ansu kayayyakin aikata laifi,”
in ji Chiles. Wa]annan litattafan kan ]auki sunaye irin na (Kwatami) Gutter ko ([an
{waya), Crack Head ko (Matar Tantiri), Forever a Hustler’s Wife, ko ([an Tantiri), A Hustler’s Son ko (Na Fataken Dare), Amongst Thieves ko (Sara-Suka), Cut Throat ko
(Shashatau), Hell Razor Honeys ko (Ramuwar Gayya), Payback with Ya Life, da dai
makamantan haka. Sanannun mawallafan sune irin su K’wan da Ronald Quincy da Quentin
Carter da Deja King (wanda kuma aka sani da sunan Alhajin Shagali Joy King) da Teri
Woods da Vickie Stringer da kuma Carl Weber. Sun riga sun mamaye abinda ake kira
Rayuwar Al}arya, ko kuma Labarun Ba’a, da akan kira rayuwar ‘yan birni, inda ake lissafta
yadda ake batsa da aikata laifuka, miraran, wa]anda ake yi wa la}abi da “playas,” ko
tsageranci da barorin }waya, (manyan fataken }wayoyi), da kuma yadda gudanar da tashe-
tashen hankula da she}e aya, a manyan gidaje. A wa]ansu lokuttan ma, wa]annan ayyukan
ba su wuce game da irin yadda ba}ar fata ke aikata laifuka ba, a wa]ansu kuma, irin yadda
ba}a}en fata ke batsa irin ta rayuwar al}arya.
Duk yadda ka ]auke su, ba su da wata ma’ana, duk da yake suna tin}aho da abubuwan da ake
yi gaskiya ne, babu komai, a cikinsu sai soki-burutsu, don su kansu masu karatunsu, }o}ari
suke yi, su kauce wa irin abubuwan da suke karantawar.
Mafi yawan matasan ba}ar fatar Amirka, musamman mata, wa]anda sun fi kowa karatun irin
wa]annan litattafan da kuma litattafan da aka ke~e don wa]annan shafaffun da mai. Irin
wa]annan litattafan suna cikin da za su ishi mawallafa, ‘yan }alilan, da bukatunsu na
“wannan ranar,” wanda da wuya ake samun haka, a sana’ar rubuce-rubuce.
Fitowar irin wa]annan litattafan ya canja yanayin wallafe-wallafen ba}ar fatar Amirka, daga
irin yadda aka sansu, misalign shekaru 30 ko 40, da suka wuce. Na farko dai, duk da
wa]annan matsalolin na rubuce-rubuce, da kuma fa]uwar jarrabawa ga ba}a}en fatar dake
manyan makarantu, akwai matasa ba}a}e da dama, da duk wani mawallafi zai rubuta
litattafai, ba tare da ya kauce hanya ba ko ya koma ~arayin farar fata. Na biyu kuma shine,
irin abubuwan da jama’a ke so, ya wuce na masu hannu da shuni, domin, a yanzu, ba masu
hannu da shuni ba ne, ke sayen wallafe-wallafen ba}ar fatar Amirka. Yanzu ne ya kamata a
ri}a wallafa litattafan da za su sami kasuwa, maimakon kuranta wata al’adar fararen fata da
ba}a}e, ta lokacin jahiliyya. A san cewa, ba}a}en fata ne suka fara kafa ma]abi’o’in nan
biyu, watau Urban Books da Triple Crown, amma wannan ya muzanta harkokin kasuwanci
da irin sanin da aka yi wa wallafe-wallafen ba}ar fata, don ba}ar fatar.
Na uku kuma shine, yanzu wallafe-wallafen ba}ar fata ba su da irin armashin nan na bijirewa
munanan harkokin siyasa ko ro}on tausaya wa bil adama, ko kuma ko kyawawan al’adu da
tarihin da aka sani a da. (Ba wai ina cewa, wallafe-wallafen ba}ar fata sun yi watsi da
wa]annan al’amurran ba ne. A zahiri, akwai su a litattafan }ananan yaran ba}ar fata da kuma
litattafai game da kangararru, a kodayaushe, tamkar yadda ake tsammanin suna kyautata ]a’a
da wayewar harkokin siyasa.)
Ba kuma ana gardamar cewa litattafan da Chiles ke kushewa suna da wata ala}a da danniya
ba ne, ko wa]ansu abubuwan da suka sa~a wa rubuce-rubucen da ba su da daraja, ko kuma a
jagwalgwale suke. Amma wa]annan litattafan suna kawo ru]ami ne game da tushen wallafe-
wallafen ba}ar fata da kuma samun makaranta ba}ar fata.
Gur~ata fina-finai, a farkon 1970, irin su aikin Melvin Van Peebles, a Sweet Sweetback’s
Badass Song da Coffy da Foxy Brown da kuma Sheba da Baby, inda Pam Grier, yake jarumi;
sai Hell Up in Harlem da Black Caesar da That Man Bolt da kuma The Legend of Nigger Charley, wa]anda Fred Williamson, ya zama jarumi; sai kuma Superfly da kuma fina-finan
Shaft, inda Richard Roundtree, yake jarumi, duk sun nuna irin yadda ba}ar fata suke da
kumara, da nuna rayuwar ba}a}e, a al}arya, wa]anda kuma sun fi bayar da }arfi ne game da
kujiba-kujiba da miyagun }wayoyi da karuwanci da siyasar }yamar fatar fata, (inda farar
fata, musamman gagararru da ‘yan sanda ke hallaka jama’a ba}ar fata).
Tushen wallafe-wallafen yana da harshen damo ne, tun farkon 1960. Akwai wallafe-wallafen
dake kula da al’amurra, a fege ]aya, yayinda kuma ake da wa]anda ke da tsattsauran ra’ayin
da ba almara ba ne, da kuma tarihin zaman kurkukun ba}ar fata, kamar irin na (Tarihin
Malcolm X), The Autobiography of Malcolm X; da tarin }asidun Eldridge Cleaver, kan (Ran
Kan {an}ara), Soul on Ice, da kuma (Baituka Daga Kurkuku), Poems from Prison, wa]anda
fursunoni da marubuta baitukan wa}o}i, irin su Etheridge Knight suka wallafa, wa]anda
kuma suka }unshi littafin Knight, mai suna (Ra’ayoyin Kakanni), “Ideas of Ancestry,” ]aya
daga cikin mashahuran baitukan wa}o}in ba}ar fata, a shekarar 1960, da wasi}ar George
Jackson daga Gidan Yari, mai suna Soledad Brother: The Prison Letters of George Jackson.
Dukan wa]annan litattafan sun zama jiki a wallafe-wallafen ba}ar fata, kuma har a
makarantu da ajujuwan koyon rubuce-rubuce da nazarin rayuwar jama’a, ake koyar da su. A
kuma ~angaren litattafan almara, a }arshen 1960 ya zuwa farkon 1970, akwai irin na su
tubabben kawalin nan Iceberg Slim da ]aurarren nan, saboda hul]a da miyagun }wayoyi,
Donald Goines, cikinsu kuma har da (‘Ya Wala-wala), Trick Baby da ([an Marisa),
Dopefiend da ([an Rariya), Street Players da (Ba}in Shege), Black Gangster. Wa]annan
litattafan, kai tsaye, suka haifar da irin litattafan da Chiles ya }yamata, a 2006. Ba su da
yawa, amma suna da gagarumin muni ga ayyukan wallafe-wallafe, a shekarar 1970.
Da dama suna ganin kamar suna da ala}a da siyasa, a lokacin, yanzu kuma wa]annan
litattafan sun mamaye wallafe-wallafen ba}ar fata, ko kuma suna neman su yi. A halin yanzu
ma, akwai kyakkyawan zaton cewa, a tsakanin ba}a}en fata da dama, ko matalauta ne, ko
tsaka-tsaki, ko kuma attajirai, kazalika da fararen fata, masu yawa, tayar da tarzoma, a birane,
ya zama abin “}awar” ba}a}en fata da kuma taha}i}anin al’adar “adawa”.
Mai yiwuwa Chiles ya fi son Borders da sauran wuraren sayar da litattafai, su daina sanya
alama a litattafan bariki ko ba’a, ko kuma na “Wallafe-wallafen Ba}ar Fatar Amirka.“ Zai fi
kyau, jama’a su ri}a kiran wa]annan litattafan da sunayen “Yun}urin Ba}ar Fata ” ko
“Almarar Barikin Ba}ar Fata” ko kuma “Labarun Dandalin Ba}ar Fata.”
Daga hagu zuwa dama, ‘Yan gambarar nan Mos Def da Flavor Flav da kuma Chuck D, lokacin da suke ~arje guminsu, a wata kalankuwar ba’a. Maka]a ne, kuma mawa}a ne da
rubuta wa}o}in gambarar dake aikewa da gugar-zana. Har ila yau, Mos Def na shiga harkokin fim, ya m fito a fim ]in Suzan-Lori Parks, wanda ya samu lambar yabo da Pulitzer,
shi kuma ya yi wa}en nan na Top Dog, Underdog, wanda ya maye gurbin Don Cheadle, wallafa ka]e-ka]en Kamfanin Broadway.
An fara ki]an gambara ne, wanda aka fi sani da sunan Hip-hop, a manyan unguwannin ba}ar
fatar Amirka da Indiyan Daji, watau Latino, a cikin shekara 1970, a Birnin New York, ki]an
da yake tayar da }aimin ka]e-ka]e da fina-finai da kuma wallafe-wallafen ba}ar fata.
Daga bisani, ana iya tanadin sashen “Wallafe-wallafen Ba}ar Fatar Amirka”, don wa]annan
litattan da kuma mawallafan dake cikin wannan jinsin, watau mawallafan da suka ~arko,
tsakanin {arni na 19 da farkon {arni na20, irin su Charles Chesnutt da mawallafi kuma mai
rubutaccin wa}o}i, Paul Laurence Dunbar da kuma wani mawallafin kuma mai rubutaccin
wa}o}i, James Weldon Johnson, har a kai ga Lokacin Tawayen Harlem na 1920, ya zuwa
farkon 1930, zamanin marubuta da masu rubutattun wa}o}i irin su Langston Hughes da
mawallafi, mai kuma rubuta baitocin wa}o}i, Claude McKay, da mawallafa irin su Jessie
Fauset da Nella Larsen da kuma mawallafi, marubucin wa}o}i, Countee Cullen, har a
danganta da sauran na 1940, zuwa 1960, irin su James Baldwin da Richard Wright da Ralph
Ellison da Ann Petry da Gwendolyn Brooks da kuma John A. Williams, sai kuma zamanin
rubuce-rubucen baitocin wa}o}i da litattafan }ananan yara, na ba}ar fata, irin su Nikki
Giovanni, da mawallafin was an kwaikwayo da almara, Amiri Baraka da Haki Madhubuti,
watau (Don L. Lee), ya zuwa mawallafan shekarun da suka fara daga 1960, irin su Toni
Morrison da Alice Walker da Gloria Naylor da Walter Mosley da Colson Whitehead da
Ernest Gaines da kuma Charles Johnson; sai mawallafa, da masu baitukan wa}o}i, Ishmael
Reed da Yusef Komunyakaa da kuma Rita Dove.
Akwai kuma wa]ansu, ‘yan ka]an, irin su marubucin wasan kwaikwayo, Lorraine Hansberry
da Ed Bullins da Charles Fuller da kuma August Wilson, akwai kuma wa]anda suke
warwatse a duniya, irin su Wole Soyinka da Derek Walcott da Chinua Achebe da George
Lamming da Jamaica Kincaid da Zadie Smith da Junot Díaz da kuma Edwidge Danticat,
wa]anda su ma da ranar su.
Rashin kwanciyar hankalin Chiles game da yadda yake ganin wa]annan wallafe-wallafen na
ba}ar fata na raguwa, ya nuna tsoron da manya ke da shi, na hango illar barin ka]e-ka]en
gambara da na ‘yan bariki, su dakushe al’adun ba}ar fata.
Harkokin “fa]i-tashin al}arya,” kamar annoba ce, dake dagula mutuncin masu al’adar ba}ar
fata. A yanzu, babu tsayayyar kasuwar da marasa al’ada suke da ita. Wannan kuma ita ce
hujjar marubuta, kuma masu sokar ra’ayin al’adu, irin su Stanley Crouch. Nauyin al’amarin
ya wuce abinda za a kira kammalalle, ya kai matsayin wulakanci. An jima, kafin wallafe-
wallafen ba}ar fata, su kai wani matsayin da ake ganin mutuncinsu, manzalin da jama’a da
dama ke tunanin, za a iya karanta su, da kuma tabbataccen zaton kar~uwarsu. Yanzu, ba}ar
fatar sun fara gur~ata kasuwar al’amarin, inda suke ta kwararo litattafan banza da wofi,
wa]anda ba su kai na Mickey Spillane ba. Abun mamaki ne, ganin yadda aka da]e ana
zaluntar ba}ar fata, da shakkar al’adunsu, da kuma ri}a muzanta su, a tsakiyar kasuwa.
Ta ]ayan ~angaren kuma, wallafe-wallafen al}arya, sun fa]a]a da nuna irin yadda wallafe-
wallafen ba}ar fata suka ya]u. A wani gefen kuma, ayyukan na al}arya, sun fi nuna ri}a,
maimakon dakushewar da wallafe-wallafen ba}ar fata ke yi. Hasali ma, wallafe-wallafen
ba}ar fatar sun fi da]ewa da bayyana tunanin wani jinsin jama’a, maras rinjaye, a {asar
Amirka, idan aka tuno da wajen 1774, lokacin da Phyllis Wheatley ya wallafa baitukan
wa}o}insa, na farko, game da tarihin fataucin bayin da ya haifar da wa]ansu ayyukan irin su
(Baitocin Rayuwar Fredrick Douglass, a 1845), The Narrative of the Life of Frederick Douglass (1845) da (Arangamar Rayuwar Baiwa, 1861), Incidents in the Life of a Slave Girl (1861), na Harriet Jacobs. Ba}ar Fatar Amirka sun zurfafa tunani, game da muhimmancin
wallafe-wallafe, don yin amfani da su, a matsayin makamin ya}i, don siyasa, ko kuma
gudanar da al’adun marasa rinjaye a {asar Amirka. Ba}ar fata ne, tare da taimakon iyayen
gijinsu, farar fata, suka kafa }ungiyar aiwatar da Farfa]o da Rayuwar Jama’ar Yankin, don
damun damar gudanarwa da mutunta al’adu. Yun}urin jama’ar al}arya bai dakushe
da]a]]un wallafe-wallafen ba}ar fata ba, haka kuma, ba su taimaka masu ba. Asali ma
wa]ansu marubutan na al}arya, irin su Sista Souljah, gogaggar ‘yar siyasar da ta zagaye
duniya, kuma mai zurfin tunani, duk da irin haushin da take bayarwa, ta kasa ta~uwa. Haka
kuma marubucin ka]e-ka]en nan, Nelson George, wanda ya wallafa kammalallen littafin
nan, mai suna Urban Romance (1993). Haka litattafan da Eric Jerome Dickey da K’wan,
suka rubuta, abubuwan karantawa ne. Wani kuma ]an tahalikin da ya tallafi labarun
marubutan al}arya da kuma labarun soyayyar ba}ar fata, shine E. Lynn Harris, sanannen
marubucin da litattafansa ke bayani game da dangantaka da muhimmancin ba}ar fata,
musamman mata, a yau.
Lokacin da na fara arangama da litattafan Bantam, sa’ada zan tace wa]ansu ayyuka na
shekaru biyu, irin su Best African American Essays da Best African American Fiction, sai da
na tabbatar cewa, wa]annan litattafan sun biya bukatun ba}ar fata da dama, don haka sai na
za~i Harris, da ya taimaka min, a kan Best African American Fiction of 2009, kundin farko
na litattafan. Wa]annan wata dama ce, da na samu, ba don kawai in maido da martabar
wallafe-wallafen ba}ar fata ba, daga hannun matasa, irin su Z. Z. Packer da Amina Gautier,
da tabbatar da ra’ayoyin su Samuel Delaney da Edward P. Jones, har ma don in }ara dan}on
zumuncin dake tsakanin ]aukacin wallafe-wallafen ba}ar fata. Na yi niyar yin amfani da
}o}arin E. Lynn Harris, na fa]akar da jama’a game da manyan wallafe-wallafen ba}ar fatar
da ba su sani ba, ko kuma suke bukata. Amma lokacin bai zo ba, da zan ce ko wannan
yun}urin zai yi nasara, amma yun}urin ya so ya kawo matsala, ga wallafe-wallafen na ba}ar
fata da kuma rarrabuwar kawunan makarantansu, wanda ya nuna }warewar ba}ar fatan,
amma sai na ~ullo da wata dabarar da za a da]e ana amfani da ita, amma ba zan fa]a ba,
domin amfanin wannan al’amarin zai yi tasiri nan gaba, ga duk wa]ansu wallafe-wallafen
jinsin marasa rinjaye, a {asar Amirka.
Ba dole ba ne, ra’ayin da aka bayyana a wannan labarin ya samu nasaba da ra’ayoyi da kuma manufofin gwamnatin {asar Amirka.
‘Yan Asalin Amirka
Rubutu Don Cike Gurbin Barbarar Yanyawa:
Kamar Yadda Ya Shafi Wani Indian Amirka Daga Susan Power
Wata lauyar da ta yi karatu a Jami’ar Havard, Susan Power, wadda kuma ta fito daga tsatson Indiyan Daji da Turawan }asashen Ireland da Scotland, kabilun da suka fara mallake Amirka, ta du}ufa ne a kan rubuta tarihin al’adunsu na Dakota Sioux. Littafinta, na farko, shine (Masu Rawa Cikin Ciyawa) The Grass Dancer, wanda ya samu lambar yabo ta PEN /Hemingway, a 1995. Amma litattafanta sun ha]a da (Jama’a Masu Taurin Zuciya), Strong Heart Society , a 1998 da kuma (Masu Yawo A Shigifa), Roofwalker, a 2002, da kuma wa]anda ake bugawa, kowane wata, a mujallolin The Atlantic Monthly, da Paris Review, da Ploughshares, da kuma Story. Power tana koyar da dabarun rubuce-rubuce ne, a Jami’ar Hamline, ta St. Paul, dake Minnesota.
An haifi mahaifiyata, a 1925, a garin Fort Yates, na Dakota ta Arewa, wani gari mai
yawan }ura dake tsakanin Dutsen Sioux da Gandun Dajin Indiya. Ma’anar sunanta na
Dakota, da yarensu, shine Mahpeyabogawin, wanda ke nufin matar ha]uwar giza-gizai
(Gathering-of-Stormclouds Woman), a wannan lokacin ta zo duniya, kamar dai yadda
hadarin nan ya yi ba}in da zai zubar da ruwa, lokacin }asa ta soye, ta murje ta zama tur~aya.
Ta girma ne a wata ‘yar bukkar kwabre, nan tsallaken hanyar da ta tasho daga ma}abarta
zuwa shahararren dandalin nan na Chief Sitting Bull.
“Dutsen garin ne yake kare mu. Idan mun shiga wata matsala, ko mun tsorata da wani abu,
sai mu garzaya zuwa wajen dutsen, muna kiran, ‘La La, La La, agaza mana.” Mahaifiyata ta
yi wa wannan dutsen na Sious, farin sani, ta kan ce ya yi “kama da giwa”. Na kuma sha jin
ana cewa haka, sau da yawa.
“Ba shakka shi ake kira ‘Tunkashila,’ a ta}aice, watau Kaka.” “Haka ne.”
Ban girma ina jin yaren Dakota ba, amma na san ‘yan kalmomi da Karin maganar da suka
ishe ni, sani yadda yaren yake, don kowace kalma tana da ma’ar wani labarun da za ka iya
tunawa da shi, wanda biyo rayuwata da kuma basirata. Ni ba a haife ni a gandun dajin ba, an
haife ni ne, a Birnin Chicago, kuma tunanin mahaifiyata shine rabin raina, tunda yake an haifi
mahaifina ne a Birnin in New York state, daga tsatson turawan }asashen Ireland da Scotland,
wa]anda suka bar Turai, a 1600, don yawon duniya zuwa Amirka. Ya girmi mahaifiyata da
shekaru 10, ya yi ilmin koleji, kuma ya taso da jin da]i, kuma lokacin da ina ‘yar }arama, zan
so in ga yadda suka yi samartaka, lokacin da mahaifiyata na da shekaru 10, shi kuma
mahaifina na da shekaru 20.
Al’adun Indiyawan Dajin Sioux ne Susan Powers ta wallafa a littafinta.
.
Kamata ya yi a tausaya mata? Idan har an gan ta, }ututu, da }ura a }afatuwanta da kuma
gashin kanta, dambatsai, a cikin yara, sanye da ‘yan }ananan kayayyaki?
Ko kuma ta duro daga wata duniyar ne, lokacin da ta ga tsala-tsalan tufafin kece raini, ana
shan lofe, ga fuskoki, fes fes dake }anshin turare? Asali ma dai, ‘yan uwana, masoya litattafai
dake da ayyukan yi, a sana’ar wallafe-wallafe, hanya ta ha]a iyayena. A nan kuma muke
ha]uwa, ko kai wanene, a wa]annan kalmomin na soyayya.
Mahaifiyata na ]aya daga cikin wa]anda suka fara kafa Cibiyar Indiyawan Daji, a Birnin
Chicago, na kuma tashi a cikin kabilu da dama, inda har na san yadda ake rawa irin ta matan
Winnebago, na san labarun dodanni da kuma wa]ansu tatsuniyoyin tsafe-tsafe. Na san kuma
yadda wa]ansu kabilun ke gudanar da ibadunsu, har da wa]anda ke caku]a al’adunsu, na
gargajiya, da addinin Kiristanci.
Haka rayuwa ta kasance, a }arshen mako, ko da yamma, ko kuma lokacin bazaar, amma ba ni
ka]ai ba ce. Iyayena ma, sun tsunduma cikin al’adun {asar Amirka, tunda suna kai ni gidajen
sinima da wuraren raye-raye da kuma ]akunan karatu da gidajen tarihi. Tun ina ‘yar shekaru
12 da haihuwa, na fara “sanin” Shakespeare na fara shiga yanar-gizo, don binciko bayanai da
dama, a ]akin karatun dake ha~en birni, ina ma da kayayyakin buga sauti, manya-manya, a
gida da nake share awowi ina ji. Na kuma haddace shafukan wasannin kwaikwayo, inda na fi
son wa]anda ke magana game da mutuwa, inda ni ma na kan ri}a yin kamar na mutun, a
gida, ina cewa, “zan mutu, {asar Misira, ta mutu,” a wa]ansu maganganun da ba su }arewa.
A tunanina, Shakespeare da ya ji da]in zama da Indiyan Daji, domin ya shahara wajen bayar
da labarai, don haka nake ganin tamkar dangina ne, na jinni, na amfana da tunaninsa, kamar
yadda na yi da na Stella Johnson, wadda ke ba ni labarun masu takalman shiga }an}ara na
kabilar Winnebago.
Duk makarantarmu, ni ka]a ice Indiyan Daji, tun daga ajin raino, har ya zuwa koleji, na ga
yadda jama’a ke canjawa, a shekarun nan, don haka irin bambancin da nake da shi ya samo
asali ne tun daga lokacin da nake }alubalantar malamai ga irin abubuwan da suke }auna. Tun
ina }arama, malama ke ba ni maki, mai yawa, domin irin yadda nake rubuta }asiduna da
kyau, kuma a tsanake, wanda wani lokacin ba ta yarda da abinda na rubuta, sai na karanta ma
ta (kamar yadda ake kiran kowa ya yi), domin tunanina, a harkokin tarihi, sun sha bamban da
wa]anda aka sani. Amma lokacin da nake koleji, malamar ajinmu kan ce ni na cinye kambin
Sarauniyar Kyawon Indiyan Daji, bayan ta kammala koyarwa.
Susan Power ke nan lokacin tana da shekaru 18
Mahaifiyar Susan Power ce, lokacin tana da shekaru 16. Uwa da ]iya sanye da tufafin
gargajiya na Dakota.
Idan ina son bayyana wani ra’ayi, ni kan }alubalanci ra’ayin da aka bayyana. Abokaina,
wa]anda, a da, suka kasa ha}uri da ni, daga baya sai suka ri}a cewa wai ina da wata
muhibbar da suke sha’awa, don sukan ga ina halartar raye-rayen auren gargajiyar Mohawk, a
manyan gidaje da kuma addu’o’i, na }arshen mako, a Birnin New York, inda na kan dawo da
gashina, tsaf tsaf da adon duwatsun wuya, kai har ma da ratayen Sarauniyar Indiyan Dajin
Birnin Chicago. Ina juyayin ganin yadda ake samun }arin makaranta, irin malaman dake da
sha’awar kusan dukan labarun {asar Amirka, don haka nake bu]e duk wani sirrina, don
kowa ya gani.
Bayan da mahaifina ya mutu, sai na koma gidan mahaifiyata. Bukatarta, ita ce, in saba da
danginsa da kuma danginta. Ta }awata dogon zaurenmu, tamkar wani zauren kayayyakin
tarihin da jama’ar Gabas da Yamma da Indiyawan Daji da Turawa za su iya ha]uwa, tunawa
juna labaru dabam dabam, na }arfafa zukata. A ~angaren gabas sai ta rataye hotunan jama’ar
mahaifina, a tsakiya sai ta sa na tsohon Bature, mai }asumba da idanu }uru-}uru, wani kaka-
kakana, limanin ]ari}ar Baptist minister, kuma farfesan jami’a, mawallafin baitukan wa}o}i,
wanda ya rubuta ki]a da wa}ar “He Leadeth Me”, wanda kuma mahaifinsa ya ta~a yin
gwamnan New Hampshire, lokacin Ya}in Basasar 1861 zuwa 1865, watau Joseph Henry
Gilmore. A gefen bangon yamma kuma, sai ta rataye sandar gargajiya da aka li}a wa
duwatsun wuya, da zane-zanen hotunan sarakunan kabilar Sioux, da kuma wani dumbujen
wata ciyawa, mai }amshi, a tsakiyar wurin kuma, sai ta sanya hoton kakan-kakana, Mahto
Nuhpa, wanda ake yi wa kirarin (Gunju Biyu), (Two Bear), wani magajin sarautar kabilar
Yanktonnai Dakota, wanda kuma ake girmamawa, saboda iya Magana, ga shi kuma shugaban
}ungiyarsu, lokacin Ya}in Farin Dutse, White Stone Hill, a 1863. Wa]annan mutanen biyu
ne, suka haskaka da~en dake wurin, kuma bambancin al’adunsu, wa]anda ba su ta~a saduwa
ba, a rayuwarsu, sun ha]u a wannan zauren. Tunanin mahaifiyata shine, dole, sai ka yi
sha’awar wannan jeren, ta kuma ci gaba da ba ni labarun yadda sukan yi gardama, da dare.
Kabarin Sarki Lakota Sioux ne, wanda ake yi wa kirari da (San Kwance), wanda ya yi zamani
daga 1831 zuwa 1890, wanda kuma ya jagoranci dakarun da suka cinye sojojin {asar Amirka, a Ya}in [an {aramin Babban {aho, Battle of Little Big Horn. Da farko an bizne shi ne, a ganuwar Fort Yates dake North Dakota, wa]ansu kuma sun ce, ]auke gawarsa ne, aka
sake bizne ta, a wurin, na Mobridge, a South Dakota. Kabilar Sioux na kiransa da sunan “Tunkashila,” ko kuma Kaka.
“Dukansu mutanen kirki ne, amma ba su ta~a jittuwa da juna ba, shi ya sa suke fa]a. Ko
Gunju Biyu, wanda basarake ne, da ake girmamawa, ba zai iya kawo masu zaman lafiya ba.
Idan ya}insu ya ~arke, da dare, to, kada ka kuskura ka gitta zauren nan. Amma, dukansu suna
}aunar juna, dama, amma kuma suke fushi har da harbe-harben harsasai da kibiyoyi, kuma
abubuwan da suke yi, ba su dame su ba. Mai yiwuwa, haushin ya }are, a kanka”!
Lokacin da nake }arama, ban ta~a gardama da abinda mahaifiyata ta fa]a min ba. Ina tsoron
wannan zauren, da dare, bayan duk an kwanta, amma da safe, ni kan lelle}a, ko zan ga
shaidar an yi artabu, watau hujin harsashi, a bangaye, ko kuma jinni, a kan da~e. Ko zauren
ya ~aci, oho, domin na sha ganin yadda kakanninmu ke share fage, idan sun gama ya}e-
ya}ensu, domin damuwarsu ita ce, kada su tsorata ni, da irin tashin hankalin wautar da suke
yi.
Bayan wa]ansu shekaru sai na bar gidan, da ma titin. Kakata kan tuna min game da labarun
yadda kakanninmu suka rabu, da kuma yadda abubuwan suka kasance.
“Haka ne!” in ji ni, wani lokaci. “Kun tsorata ni da zuwa wannan zauren da dare, ina tunanin
cewa tashin duniya ne.”
“Na sani, na sani. Al’amarin ba da]i ,” sai ta fara dariya.
“Amma a }arshe sai annashuwa.”
“Haka ne?”
“Hakika. Tun lokacin da littafina, mai suna (Masu Rawa Cikin Ciyawa), The Grass Dancer, ya fito. Na lura cewa, komai ya kan yi tsit, da dare, ka ga ba kowa, a kan titi. Babu sauran
gardandami da tashin hankali, babu kuma ~acin rai. Kowane sashi na alfahari da abinda ka
rubuta, kuma kowa na jin kamar yana bayar da wata gagarumar gudunmawa ce, ga irin
nasarar da kake samu. Babu wanda ke son a bar shi, a baya. Wannan ke haifar da zantuttukan
da suke yi.
”Watakila yanzu ne, suke gane cewa, suna da tunani, iri ]aya, da ba su ta~a sani ba.”
Lokacin da na fara wallafa litattafan almara, ban ta~a tsammanin labaruna, da kalmomi da
son wallafe-wallafe, zai tabbata a kan takarda ba, haka kuma abun, kamar mafarki, ya ha]a
zukatankan iyayena, da kuma fatalwar wa]anda suka gabace mu. Wannan kuma shine
sakamakon abinda nake tunanin cewa, ayyukana, wani cike gi~in bambancin jama’a ne da
suke da mutunci, da karimci da ji~intar juna, inda kowa ke fa]ar albarkacin bakinsa, game da
abinda zai gabata.
{ananan Baitukan Wa}o}i
Daga Ofelia Zepeda
Mawallafiyar baitukan wa}o}i, malama, kuma abun girmamawar Gidauniyar MacArthur ke
nan, watau Ofelia Zepeda. Tony Celentano ne, ya ]auki hoton, a 2007
Mawallafin baitukan wa}o}i kan samu }warin gwiwarsa ne, daga danginsa, daga kuma sai yarensa. Ofelia Zepeda mawallafiyar baitukan wa}o}i ce, kuma malama, wadda aka Haifa a tsakiyar garin Tohono O’odham, na Indiyawan Dajin kudu-maso-yammacin {asar Amirka. Ta da]e tana jagorancin harsunan kabilar Indiyawan Daji, ta kuma wallafa littafin {a}alen Harshen Papago, A Papago Grammar. Ita ce ta wallafa litattafai uku, na baitukan wa}o}i, cikinsu har da mai suna Baitukan Hamada Sun San Karfin Teku, Ocean Power: Poems from the Desert da na harsuna biyu, watau Motsin {asa, Earth Movements/Jewed I-Hoi. An ba ta lambar yabon nan ta Gidauniyar MacArthur, a 1999, saboda ayyukanta. Zepeda ta koyar a Sashen Nazarin Rayuwar Indiyan Dajin {asar Amirka, dake Jami’ar Arizona, dake Tucson, kuma mai gudanar da harkoki ce a Cibiyar Bun}asa Harshen Indiyan Dajin {asar Amirka, wanda tare da ita aka kafa cibiyar.
Babbar tambaya ita ce: Menene, ko kuma wanene ya yi musababin rubuce-rubucena?
Wannan amsar, kodayake ba sau}i gare ba, a she]arun cikin littafin baikukana, mai suna
“Inda Giza-gizai Ke Ha]uwa”, The Place Where Clouds Are Formed, inda na ce “ya share
hazon taga da bayan hannunsa, da ‘lokaci bai yi ba?’”, ya tuna min da wani abu da kuma
muryar da zan iya tunawa, }warai, tamkar yau al’amarin ke faruwa, amma abun ya jima, tun
lokacin ina }arama. Baitukana, da dama, sau}in fassarawa gare su. Fassarar da ta ji~anci
wa]ansu maganganu da abubuwan da aka yi da kuma }ungiyoyi. Wa]annan al’amurra suna
ba ni mamaki, idan suka tabbata. Kuma abin yana burge ni, lokacin da na manyanta, idan zan
wallafa baituka, sai dai su ri}a zubowa, game da irin abubuwan a suka faru, ina ‘yar }arama.
A kundin baitukana, na farko, watau Ocean Power: Poems from the Desert, na rubuta wata
gabatarwar da ta nuna wannan abun mamaki da kuma sha’awar gode wa wa]anda suka
taimaka min yin wannan tunanin. Tunanin ba nawa ba ne, ni ka]ai, na irin mutanen dake
rayuwa ce ta yi wa }awanya, musamman dangina.
A wa]ansu lokuttan kuma, wa]ansu tunanin ne, amma ni, ka]ai, ke za~arsu, a cikin
baitukana. Zan iya tunawa da siffofi da kuma sautin abubuwa da dama, da suke taimaka min
tuna abubuwa.
Na kuma danganta wannan gay arena, watau Tohono O’odham, da ake amfani da shi, a
kudancin yankin Arizona da arewacin Sonora Mexico, wanda yanzu sai sai dai a yi shi da
baki, amma babu wa]ansu litattafan da aka wallafa da shi, ba dai a bayyane ba.
Zama, a bakan da, yaren namu ya yi, ke sa ina tunawa da abubuwa. Ya]uwar yaren, ya zuwa
{arni na 21, ya sa, tilas, a ci gaba da yin amfani da shi, ya-Allah don tuna al’adun tsaface-
tsaface da wa}o}in O’odham, ko kuma al’amurran yau da kullum na jama’ar dake wa]annan
muhimman wurare. Dukan wa]annan abubuwan ne, ]aukacin abinda ke sa magana da yaren,
da kuma dukan gudumawar da na ke samu, wajen gudanar da abinda nake yi. A yau, ni kan yi
taka-tsantsan. Na fi kuma mayar da hankali ga tunanin wa]ansu al’amurra, ba tare da saninsu
ba. Da na fara rubuta kalma ]aya, sai sauran she]arun baitukan su fara zuba.
“Tarar Aradu Da Ka” Daga Ofelia Zepeda
Giza-gizai ne, a sararin samaniyar Grand Canyon, dake Arizona.
Ñ-ku’ipadkaj ‘ant ‘an o ‘ols g cewagĭ.
Da ]an kalmi na, zan saro girgije.
Nt o ‘i-wannio k o ‘i-hudiñ g cewagĭ.
Da ]an kalmi na, zan saro girgije.
Ñ-ku’ipadkaj ‘ant o ‘i-siho g cewagĭ.
Da ]an kalmi na, zan saro girgije.
Mafarki ne ke hana wa tumaki yin barci, îÏž
warin }azanta da damba]a, su ne farko juyin wa]anan watannin.
Canjin yanayi, ke gaggauta damshi shiga hanci.
Har ya fara tunanin jin }anshin abinda ya sha}a?
Ruwan sama ne.
Ruwan sama, a wani wurin cikin hamada.
Jin da]in haka, ya sa shi juya kafa]ar ci gaba da barci,
yana mafarkin mata da kalminsa na kallon samaniya.
Baitin Tarar Aradu Da Ka “Pulling Down the Clouds” ke nan daga baitunkan littafin {arfin Teku, Ocean Power, wanda Ofelia Zepeda ta wallafa, a 1995. Ma]aba’ar Jami’ar Arizona ce ta samu amincewar buga wannan.
SHARHI
Ba-indiyen Mafi Taurin Kai A Duniya Daga Sherman Alexie
Sherman Alexie ]an kabilar Indiyawan Dajin Spokane na Coeur d’Alene ne, wanda ya girma a Sansanin Indiyawan Dajin Wellpinit dake Birnin Washington. Kundin Litattafansa, na farko, shine Gwauron Giwa Da Fa]an Ceton Rai, The Lone Ranger and Tonto Fistfight in Heaven, a 1993, wanda ya samu lambar yabon PEN /Hemingway. A kundin labarun ne aka samo labarun fim ]in nan mai suna Smoke Signals, na Alexie, wanda shi ma ya ciyo lambar yabo. Bayan wannan kuma, akwai littafin Reservation Blues wanda aka wallafa a 1995, shine zakaran matasan mawallafan Amirka, da mujallar Granta ta fitar. Irin salon rubuce-rubucensa sun ci gaba da samun lambobin yabo. Har ila yau, yana wasannin barkwanci. Wannan sharhin daga wani gajeren labarinsa, na kundin litattafan Ba’indiye Mafi Taurin Kai A Duniya, The Toughest Indian in the World, ya }ara wa ayyukansa armashi. Wannan sharhin ma, ya fito ne daga cikin ]aya daga irin labarunsa.
A 1975 ko da ’76, ko kuma da ’77, ina tu}a mota a kan hanya, mahaifina kan ri}a nuna
irin mutanen nan dake tafiya a gefen hanya, kamar misalign nisan mil ]aya ko biyu.
Sai ka ji ya ce, “Ba’indiye ko,” kuma idan ya ambata, bai ta~a yin kuskure ba, kodayake ni
ban iya gane kowane irin mutum ne, ya-Allah namiji ne, ko mace, balantana ma in san ko
ba’indiye ne, ko ba shi ba ne.
Idan kuma mutumin yana cikin fararen kayayyaki ne, sai mu wuce, mahaifina ba ya cewa
uffan. Wannan ya san a ]auki tabi’ar kame bakina, a cikin fararen fata. Kame bakin, ba don
}iyayya ba ne, ko wani }wanji ko kuma tsoro. Indiyawa sun yi imanin cewa, duk wani farar
fata, zi ~ace ne ~at, a doron duniya, mai yiwuwa ma ya }one, sai dai a ga hayakinsa, idan har
aka ci gaba da yin watsi da al’amarinsu.
Mai yiwuwa kuma dubban farar fatar su jira zuwan ‘ya’yansu, maza da mata, su dawo gida,
kuma ba za su gane su ba, ganin irin yadda suke dawowa, kamar }wa]in safe.
Can daga bayan mota, sai mahaifiyata ta ce, “ya kamata mu tsaya”. Tana ]aya daga cikin
matan kabilar Spokane, dake da ]abi’ar ]aura kallabi, mai ruwan hoda, amma, a cikin ‘yan
kwanakin nan, ta fi ]aura ja.
Akwai dalilai da dama, ko dai don saboda wani abu, ko kuma don saboda al’ada, da ya sa
take son irin launin wa]annan kalluba, amma mahaifiyata ta }i bayana wa kowa sirrin
al’amarin.
Mahaifina sai ya ce min, tare da }annena, “ku gusa,” sai mu zauna, a }asan kujerun bayan
shu]iyar motar tamu. Mukan zauna ne, bisa guntayen }yallen darduma, domin mahaifina duk
ya kekketa shafin kujerun motar, don yawan fushi, tun lokacin da ya sayi motar da hannun
wani wawan bature.
Mawallafi Sherman Alexie ke nan.
Ina da ‘yan uwa shida, maza uku, mata uku, yanzu. A da maza hu]u ne, mata hu]u. Ban je
zana’idar ]aya ba, na kuma yi kuka, }warai lokacin da ]ayar ta mutu. Mahaifina ya }ara
cewa “ku gusa,” duk maganar da ya yi, sai ya nanata, to, a lokacin muke gusawa, don bai wa
Indiyawan nan dake takawa wurin zama cikin motar.
A gaskiya, za mu iya gusa wa mutum ]aya, amma Indiyawan a gungu suke tafiya. Ba sau
]aya ba, ba sau biyu ba, mukan ]auki ]aukacin }ungiyar ‘yan }wallon basketball, ta
Indiyawan, tare da masu koya ma su wasanni da budurwowinsu, har da }annensu. Wani
lokacin, Indiyawa har 15 ko asirin, muke cusawa a bayan wannan shu]iyar motar, da
}ananan yara, masu idanu }uru-}uru.
A lokutan baya, ni kan so warin jikin Indiyawan, musamman wa]anda suka ci ba}ar tafiya, a
}asa. Wani lokacin ma, a buge suke, wanda ya kamata a ce sun samu sabulun da za su wanke
jikinsu, su yi kuma ta rera ma ka wa}o}i.
Tir}ashi, muna san wa}o}i! Kar ka so jin yadda Indiyawan nan ke ]aga murya wajen wa}a.
Har muna kiransu da sunan “‘yan kan iyaka”, (49s), da irin wa}o}in da ka]e-ka]en gamin-
gambizarsu, wa]anda suka ]auko salon wa}o}in Hank Williams. Hank da shine
almasihunmu, sai kuma Patsy Cline, da muka bai wa sunan Virgin Mary, da irin su Freddy
Fender da George Jones da Conway Twitty da Loretta Lynn da Tammy Wynette da Charley
Pride da Ronnie Milsap a Tanya Tucker da Marty Robbins da Johnny Horton da Donna Fargo
da kuma Charlie Rich, da muke kira sahabbanmu.
Mun kuma san wannan shakiyanci da muke yi, na da ha]ari, amma zan iya tunawa da
wannan lokacin, sosai. Kodayake jiya ba yau ba, babu irin dafifin Indiyawan nan dake cin
ba}ar tafiya, a }asa, kamar yadda suke yi, a da.
A littafin nan mai suna “Wani Adali”, One Good Man, mai maganar ya bayyana rayuwarsa ce, lokacin da yake ]awainiya da mahaifi, mai }afa ]aya, wanda za a mayar zuwa asibitin da ya mutu. A wannan labarin ya ci gaba da tambayar kansa da kuma masu karatu cewa, “menene ba’indiye?”, inda kodayaushe sai dai ya samu wata amsa, daban. To, ‘‘wanene ba’indiye? Ba’indiye yaro ne, dake iya san]a, a }ofar gidaje 17, ba tare da an gan shi ba?” ko kuma “wanene ne ba’indiye? [a ne, dake tsayawa, a bakin }ofa, yana kallon mahaifinsa na sharer barci?” Bayan da mahaifinsa ya fa]a masa cewa ya yi mafarki, sai ya yanke shawarar da ya kai shi {asar Mexico. Wannan kuma shine }arshen sharhin wannan labarin. Mun isa Kudancin garin Tecate, dake California, sai motarmu ta lalace. Bayan kamar mintoci
biyar kuma, da isar mu, arewacin garin na Tecate, dake cikin Mexico, sai keken kujerar da
ake tura mahaifinmu ta lalace.
Muka yi cirko-cirko (ni, ka]ai, ne kuma a tsaye!), a kan wani da~e, cikin garjin rana.
“Mun kusa kai wa,” in ji mahaifina.
Sai na ce, “Watakila wani ya zo, ya ]auke mu.”
“Wa zi ]auke mu?”
“Barbarar yanyawa biyu, ]aya ma a cikin keken kujera? Ina zaton dai jami’an shige da fice
ne, za su ]auke mu.”
“Ko kuma, mai yiwuwa, su yi tsammanin mu ba}in-haure ne, su mayar da mu }asarmu.”
“Ka ji wata mummunar sanadiyyar komawa {asar Mexico.”
Da na so in tambayi mahaifina, irin abubuwan dake damunsa. Ina kuma son in tambaye shi,
wata ta’asar da ya ta~a tabkawa, a rayuwarsa. Watau sa~o, mafi muni, da ya ta~a yi. Ina
kuma son in tambaye shi dalilin da ya sa, yake mabiyin ]ari}ar Katolika, da har ake neman, a
na]a shi limami.
Ina kuma son in bu]e }amus, don sanin ma’anonin imani da fara da kirki da ba}in ciki da
tumatur da ]a da uwa da miji da budurci da almasihu da kututture da sadaukar da kai da zogi
da }afa da mata da ]an yatsa da hannu da burodi da kuma jima’i.
Sai na tambayi mahaifina, “ko ya yarda da Ubangiji?”
Sai y ace, “Ubangiji na da rahama mai ]imbin yawa”.
Sai kuma na tambaye shi cewa, “idan kana addu’a, me kake ro}a?”
Sai ya ce min “wannan bai shafe ka ba”.
Dukanmu muka bushe da dariya. Muka ci gaba da zaman tsammanin ko wani zai kawo mana
agaji. Sai na }ara tambayar nan cewa, wanene ba’indiye? Na sungumi mahaifina na tsallaka
da shi kan iyaka.
Kamfanin Grove/Atlantic, Inc. ya samu iznin buga wannan labarin na Sherman Alexie, a 2000.
Sanin Zama Rayuwar Bil-Adama Ke
Bun}asa Labarun Kunne Ya Girmi Kaka Daga Lea Terhune
Jinsin Jama’ar da suka fara zama a nahiyar Amirka, a kai suke ri}e da duk wani labarin al’adunsu, wanda suke fa]a da baki, har kuma ya zuwa sauran guggu~insu da ya rage, al’amarin bai canja ba. Lea Terhune ita ce babbar editar mujallar eJournal USA.
Tun kafin a fara rubuce-rubuce ake bayar da labaru. Tun wucewar shekaru, aruta,
kakanninmu ke bai wa danginsu da ma}wabtansu labarun al’adunsu da kuma na “kunne ya
girmi kaka”, }ungiyoyin jama’a dabam daban. Wa]anda ke da baiwar bayar da labarun, kan
haddace ]aruruwan almarori da baitukan maganganu, kuma ana girmama su, a matsayin
wa]anda ke kawar ma jama’a da dukan abinda ke damunsu, cikin zuciya, ko kuma malaman
dake }ara sanin abinda ake kira mutunci da kuma hanyoyin koyon tarbiyya.
Rubuce-rubuce dai }ir}iro su ake yi, su kuma labarai bayar da su ake yi ga jama’a, a rubuce,
amma masu bayar da labarun baka, sun fi ]aukaka al’adun gargajiyar jama’ar duniya. Ko a
{arni na 20, kayayyakin fasahar zamani, irin su radio da telebijin da yanar-gizo da
kayayyakin kale-kalle da ka]e-ka]e, ba su hana masu bayar da labarun bakan, sana’arsu ba.
‘Yan asalin nahiyar Amirka, na da kyawawan al’adun gargajiyar da suke gadar wa kabilunsu
ko }asashensu, da yau, suka a Arewa da Kudancin nahiyar Amirka, kazalika da turawan
farko, da suka zo yawon duniya, amma da baka. A yau kuma, dukan labarun, suna nan ne
}unshe, a tsakanin jama’arsu, daga wannan kan iyaka, zuwa waccan kan iyakar. Sai kuma
godiya ga kakannin kabilar makiyaya, irin ta su Sunny Dooley da Dovie Thomason dake
Navajo, ko kuma Diné, da ko Lakota da Kiowa, wa]anda suka zauna, don tantauna
al’amurran da suka shafi bayar da labarun baka, a {arni na 21, bayan da suka yi wata
kalankuwa, a Baban Zauren Ajiye Kayayyakin Tarihi na Indiyawan Dajin Amirka, dake
Birnin Washington, D.C.
Dooley wata gawurtaccen mai fassara al’adun kabilar is Navajo, wanda, saboda irin
shawarwarin da kakanta ya ba ta, ba ko’ina take bayar da labaru ba, sai inda aka gayyace ta,
kuma ba ta tallata kanta.
Dovie Thomason mai bayar da labarun baka ce, game da al’adun gargajiyar Indiyan Dajin
Amirka, irin na kabilunta, na haihuwa, dake Lakota da Kiowa.
Ta girma ne, a cikin tsatson al’adun gargajiyar gandun dajin Navajo dake Arizona Navajo,
baya ga yarenta na Diné. Yanzu, kabilar Navajo, wa]anda makiyaya ne, kuma masu noma, ta
fi kowace kabilar Indiyawan Dajin Amirka. An haifi Thomason, a falalen dutsen }asashen
Indiyan Dajin nan, na Great Plains, dake Lakota, wa]anda rayuwarsu ta dogara ne ga farautar
~auna, kafin yawan dabbobin su }are, su kuma kakannin kabilar makiyayan Kiowa, an san su
maya}a ne.
Bayar da labarun, na baka, sun bambanta, a tsakanin kabilun, amma dukansu manufarsu ]aya
ce. “Akwai ]aruruwan kabilun, wanda kowannensu na da wata manufa, ta musamman, da
yake da ita,” in ji, Sunny Dooley, su kuma kabilar Navajo, “sun amfani da labarun ne, wajen
fa]akarwa da koyar da mutane yadda rayuwar ]an adam take.”
Sirrin bayar da labarun bakan, na da muhimmanci a kowane bikin ‘yan kabilar Navajo, inda
ake yinsu, “don kore wata cuta, ko ilmantarwa, ko annashuwa, kuma, ha}i}a, tana tunawa
jama’a da asalinsu,” in ji, Dooley.
Dovie Thomason, wakiliya ne a }ungiyoyin al’adun gargajiyar kabilun da dama.
Bayan da take gadadda, an ri}e ta a Pueblo, an kuma “kai ta barance ga kabilar Iroquois,
domin suna bukatar mai bayar da labarun baka.” A nan ma ta gasgata Dooley.
Sunny Dooley ta tsare al’adun bayar da labarun kabilar Navajo.
Dangane da furucin Thomason kuma, “da dama daga cikin dukan abinda Sunny ta ambata,
game da dalilan bayar da labarun bakan, duk ]aya ne. Muna bukatar a koyar da mu, a kuma
ri}a tunatar da mu, yadda za mu zama mutane, muna kuma bukatar sanin asalinmu, har da
taswira da kuma jagoranci game da yadda za mu ri}a yanke shawarwa kan al’amurra,” in ji
ta.
Abinda Labaru Ke Koyarwa
Labarun na taimaka wa iyaye da “raya wa]ansu halaye da ]abi’u, a tsakanin jama’a,” in ji
Thomason. Lokacin da take bayyana martabar kabilun Lakota da Kiowa, na cin gashin kansu
da kuma ka]aicinsu, ta tuno ne da irin ]imbin labarun kakarta, da ta karanta, a cikin sharhin
da ta yi. “Ta ce, takan ba ni labarun da har ni kan saki jiki.
Kuma ana tsammanin, watakila, wannan bayanan ne, ta yi, a rubuce-rubucenta, na }arshen
{arni na 19th
zuwa farkon {arni na 20, dangane da dalilan da suka sanya, labarun bakan,
suka zama wata hanyar koyar da ha}uri da kame kai,” ba tare da tursasa wa abokan zama ba.
“{o}arin canja wa wani mutum halinsa, ba laifi ba ne, amma yana da wuyar sha’ani, kuma
bai kamata ba,”, in ji, Thomason.
Ana amfani da labaru, wajen ilmantarwa game da martabobi da kuma kamun kai. Tsagera,
irin su Coyote da Iktomi, ko kuma Raccoon, sun yi garga]i game da illolin munanan ]abi’o’i
da alfanun yin abinda ya kamata. Coyote da Iktomi na “koyar da adalci ne, domin mutum kan
yi abinda bai so yi ba”, in ji Thomason. Labarun nan, na sanya mutum ya yi tunani, “ni ma,
idan ina iyawa, zan yi? To, mai yiwuwa kuma a’a.” Wannan ma abun “mutunci ne,
maimakon neman tashin hankali” ko juya jama’a, yadda aka ga dama.
Labarun na yaye duk }unci, yayinda suke bai wa mutum za~in abinda ya kamata. Thomason
ta bayyana cewa, “mutum na iya nazarin labarun, har ya tambayi kansa, shin wai, a da, ni
tsuntsu ne, ko kuma me nake? Ko me wannan labarin ya ilmantar da ni a kai?”
Thomason da Dooley sun tuna da wa]ansu labarun da suka saurara, har tsawon awowi, bayan
da suka daina ta}adarcin }uruciya.
Dooley ta ce, bayar da labarun baka, na ilmantarwa game da “kyakkyawar rayuwa. Su fa]a
ma ka irin itacen dafuwar da za kawo gida. Su fa]a ma ka wa]anne irin dabbobi za ka yi
kiwo, ko ka ci. Kuma ina tsammanin su kan waye ma ka kai game da yanayin wurin
zamantakewarka.”
Sunny Dooley da Dovie Thomason sun bayar da labarun baka ne, ga jama’ar kabilunsu.
Lokacin kuma da jama’a suka fara }aunar sana’ar ta su, sai suka fara samun matsalolin yadda
za su kare sirrin sana’ar al’adun bayar da labarun.
“Kusan sai ka raba kanka da gargajiya da tsibbace-tsibbacen dake tattare da bayar da labarun,
sa’an nan ka koma ~angaren sana’ar ta bayar da labaru,” in ji Dooley says.
Labarun tsibbace-tsibbacen kabilar Navajo ba za su ta~a canjawa ba, ko kuma a }ir}iro
sababbi. Wa]ansu ma “an manta da su” domin yanzu “ba su da yawa, irin na da, amma akwai
da dama da ba fa]a ba.” Labarun kabilar Navajo na da tsawo, wani lokacin akan ]auki rana
guda, cur, ana bayar da su, abinda ke wahalar da wa]anda suka saba a yin tafintar gajerun
maganganu. Ana }ir}iro sababbin labarun, saboda abinda Dooley ta kira, yanayin
“}warewa”.
“A wannan salon, ana fa]ar sababbin labarun ne, a dukan kafofin watsa labarai, amma ba da
baki ba.” Ta ce irin gudunmawar da za ta bayar, “na labarun irin yadda ta girma ne, a
tsakanin al’adun duniya, biyu,” ta }ara da cewa, “ina tsammanin jama’ar duniya, ‘yan asalin
}asashensu, na amincewa da irin wannan, domin irin wayewar da suka yi da ‘labarun ya}e-
ya}en }asashen Turai’.” Dukan al’adun gargajiyar jama’a na tsira daga illolin mulkin
mallaka. Dooley ta ce irin gadon da mulkin mallaka ya bar ma na “sun danganci tsarin siyasar
dake muzanta mana mutuncin al’adu.
Ina kuma tsammanin labarun na sake maido mana da wannan mutucin. Kazalika Thomason,
ta ta~a arangama da “wan ru]ami,” wajen daidaita gargajiya da sana’ar bayar da labarun. Ba
ta ta~a bayar da wa]ansu labarun ga wa]ansu jama’ar da ba na ta ba. Tana damuwa akan
cewa, an ]aukar wa]ansu labarun, tamkar almara, don haka fa]awa kowa irin wa]annan
labarun na iya haifar da dagula sirin al’adun gargajiya. “Idan muka tsallaka ta ~angaren
sana’a kuma, wannan yana da muhimmancin gaske, domin na ga irin ~arna da illar da ake yi
da gayya,” in ji Thomason. Tana tsammanin }ir}iro da sababbin labaru ya zama tilas. “Ina da
ala}a, matu}a, da masu bayar da labaru, a duniya, watau na gargajiyar dake bukatar sababbin
labaru. {arni na 21 na }o}arin kawo mana sababbin al’amurran dake nuna cewa, ba mu da
labarun da za mu fa]a,” in ji ta, inda ta bayar da misalai biyu, kamar na yadda “}ananan yara
ke kashe juna”, a wasan daba da kuma abinda ta kira “rashin ha}uri … mun cika zari, muna
wahalar da kawunanmu. …Mutane ba su yun}urawa. Muna da bukatar labarun da za su
wayar mana da kawuna game da haka.”
Maido Da Zaman Lumana
Akwai lokuttan da ake bayar da labarun al’adun gargajiya. Thomason ta tuna da abinda yarta
ta fa]a, inda ta ce “duniyar ta juye. Mu ke bin yanayi, amma wannan duniyar da muke ciki…
ba ruwanta. Akwai lokacin da ake yin sanyi, sai mu dakata. Yanzu har ratayen wuya muke sa
wa, mu }era motoci masu tu}i da tayoyi hu]u. Mu kan yi sammakon awowi uku, don zuwa
wurin aiki amma ba mu da isasshen lokacin da za mu zauna, a bukkokinmu. Ba mu da
lokacin yin shimfi]a, a bukkokin nan, wa]anda komai sanyi, muke kwantar da
ha}ar}arinmu, don hutawa.”
Thomason ta ci gaba da cewa, “don haka duniyar ta juye, al’adunmu za mu nema, ko kuma
duniyar za mu nema? Da me muka dogara? Me yake da illa a gare mu? Ta yaya za mu canja?
Ina kuma za mu kafe?”
“Bai kamata a canja labarun al’adun gargajiya ba,” in ji ta. “{asusuwan da suka ri}a, ba za su
lan}wasu ba. Ana iya rage tsawo da fa]in labara, don sukan fa]a]a, su kuma ragu, domin
abubuwa canjawa suke yi… amma dole a samu madogara game da abinda ya kamata a
amince da shi,” in ji Thomason.
Bayar da labaru, na maido zaman lumana. Labaru da bukukuwan kabilar Navajo “su ke
kawo zaman lumanar da kowa ke amfana, game da kwanciyar hankalin yankin da dukan
halittu suke,” in ji Dooley. “Don haka labarunmu, na tsallen-ba]aken raya ka]e-ka]enmu da
canja yanayin fitsara, mu dawo wa gaskiya. Wannan kuma shine tafarkin rayuwarmu.”
Dukan mata kan yi kitson “al’adu da dama” irin na Indiyawan Dajin Amirka. “Mu ba ‘yan
tsiraru ba ne, illa iyaka. Jinsi ne mai wa]ansu irin dokoki, na daban; mu kuma ‘yan }asa ne,
abinda ya sa muka shiga dukan wata hada-hada da cu]anya da mutanen duniyar da tushenmu
ya ~ata, saboda mun zama ’yan Nahiyar Amirka,” in ji Thomason. Ta }ara da cewa “Ina son
mu banzama cikin duniya, mu fara yin amfani da al’adunmu, ko kuma mu nuna ko su
wanene.” A matsayinmu na duniyar farko, wa]anda ke da tarihin dubban shekaru,
al’amarinmu ya sha bamban da sauran abinda ‘yan gudun hijira suka gani, in ji ta.
Ita ma Sunny Dooley ta amince da cewa “Wannan irin hayaniya ta yamutsin al’adu, kan sa ni
tambar wa yake da wannan al’adar?” Ta kuma yi bayani game da arangamar da ta yi da
sauran al’adun turawa da wa]anda ba turawan ba, “ka shiga }un}urmin dajin Afrika, ka ga
kyawawan al’adu irin na mu. Babu kuma wani irin ‘bambancin’ da ake magana. Kamar na
san asalina, su ma sun san nasu.
”Kusan ]aya suke, ko kuma sun yi kama da juna.” Labarun na bukatar a yi tunanin yadda
suka gurgunta, a wannan zamanin. Dooley ta ce amma, “sai idan mutane suka sake yin
tunani. Domin, a gaskiya, bai kamata mu yi shiru ba.” Thomason ta }ara da cewa, “idan
muna son furta albarkacin bakinmu, sosai, ba tare da inda-inda ba, to muna da bukatar
natsuwa, don inganta hakan, kuma muna bukatar wa]anda za su ji, su kuma natsun.” Ta }ara
da cewa, “mun yi watsi da abubuwan da muka sani, muke fa]a kuma muke ji.”
A gaskiya ma, yanzu masana “ba su ma batunmu, tamakar mun gushe, ko kuma ko kuma
mun zama koma-baya, amma suna amfani da al’adunmu, a jerin harkokin wallafe-wallafen
duniya,” in ji Thomason. Dooley, wadda ke sanye da malfar kabilar Navajo, ta bayyana cewa
akwai al’adun da “sai an rubuta su, suke da tasiri”. Tana kuma amfani da malfar ne, saboda
babu wani rubutu a kanta. Amma akwai wata hikima dake tare da ita, wanda wannan
samfurin ba zai iya canja wa ba. Kuma tasirinsu ]aya da duk wani tarihin da wani zai
rubuta.”
Dooley ta wallafa baikutan wa}o}i, ita kuma Thomason ta rubuta wa}o}i ne da litattafan
}ananan yara, dake }unshe da labarun al’adun gargajiyar kabilunsu. Amma }o}arinsu shine
su sadu da su, ta hanyar basu labarin, idan har zai amfane su.
Wurin Ajiyar Kayayyakin Tarihin Indiyawan Amirka, ya baje kolin ayyukan Dooley da
Thomason, don nuna wa ba}i, irin labarun ilmantarwar da suka samu lambobin yabo, a
wannan zamanin. Kuma ha}arsu ta cimma ruwa, ganin irin yadda mutane suka yi tafa masu,
}ananan yara, dake wurin, kuma na ta }alali, lokacin da aka gabatar da labarun Coyote da
Iktomi, da kuma yadda masara da dankali da tumatur da barkono da wake da cakulan, da suka
fito daga al’adun ‘yan asalin Amirkar, suka zama kayayyakin abincin dake kowane gida, a
duniya.
Wa}ar Maka]in Soyayyar Indiyawan Daji Kana jin ~auna ya juya
Ko kana jin keken-doki na wucewa…
Ka hawo alfadari ne
Ko takalman Indiyawan daji ne da asuba
Kar]a]e ya koma hanya
Hanya kuma ta tsufa...
Muna jin labarun da kake fa]a mana.
An ]auko ne daga cikin littafin Kaka Ba Ni Labarai, Speak to Me Grandma, na Jack Gladstone.
Jack Gladstone, wani mawallafin labaru da bayar da labarun, ]an asalin yankin Indiyawan
Daji, dake zaune a Montana, dake gabashin falalen dutsen Great Plains, da yake wallafa
baitukan al’adun gargajiyar kabilarsa.
Gladstone ya koyi irin wa]annan labarun ne, daga wurin kakarsa, wadda ya kururuta a
littafinsa mai suna “Ba Ni Labari Kaka.” Ya kuma yi kwatance da labarun yankunan
Indiyawan Dajin Amirka, a cikin wa}o}in da yake rubutawa, ko a wajen wasanni da laccoci.
“Ma}asudin al’adar bayar da labaru, ita ce, mu jaddada kasancewarmu,” in ji Gladstone, yana
kuma ganin wa]ansu alamomin da ba su da ala}a da juna, a sauran al’adu, irin na labarun
almarar Indiyawan Dajin {asar Australia, wa]anda Indiyawan Dajin Amirka ke kira gata-
nan-gata-nanku, ‘longago time’ ko kuma sarki kunnenka nawa.”
“Amma lokacin da ya yi zurfi cikin al’adar, sai ya ga ya kamata, a jingine batun hikima ko
tasirin ko gaskiyar irin wa]annan labarun. Gaskiyar al’amari ita ce, dukansu suna isar da
wa]ansu sa}onni ne, mai yiwuwa ba na gaskiyar tarihi ba, amma wa]ansu abubuwan dake
wasa kaifin basira.” Labarun na nuna inuwa da haske da kuma dabo da jaruntaka,” in ji
Gladstone. “[an dabo yana tsammanin shi shine farin wata sha kallo, … shi kuma jarumi ji
yake yi babu wani sai shi, don tare yake da masu mulki.” Dukansu akwai “makwafin da
suke”, in ji Gladstone; “babu wanda ba a girmamawa… domin wannan kuma wani gwauron
tunani ne.” Irin “wannan gwauron tunanin” ne, ya sa Indiyawan Dajin Amirka suka suka tsara
al’amuransu, fiye da sanin ]an adam, da “manufofi biyu. Dun inda ka kai, sai ka tarar
wayam,” in shi.
“Wani mummunan al’amarin da nake hango zai faru, idan ba a yi hankali ba, ya shafe ni da
dangina, shine labarun da ba a kai su ga matsayin da suke”, in ji Gladstone, lokacin da yake
danganta su da karkacewar da wannan zamanin na fasaha ya kawo mana. Yana tsoron }ara
samun gi~i, a tsakanin ayyukan da kuma tsibbace-tsibbace.
Jack Gladstone, mazaunin Montana, wanda ya ha]e labarun Indiyawan Dajin Amirka da baituttukansa da kuma wa}o}insa.
“A cikin zuciyar kakata, akwai inda wa]annan abubuwan biyu biyu suke kai gwauro, suna
kai mari,” in ji shi. Ya yi }o}arin gabatar da tsohuwar basirarsa, ta hanyar tsofaffin al’adu da
labarun masu ilmantarwa, da kuma “wa’azin da na gani a rayuwata.” Wa}o}insa na tayar da
}aimin tunanin hallitu, na bayyane da kuma na ~oye, kazalika da wa]ansu abubuwan dake
faruwa a rayuwarmu.
“Maimakon in yi }o}arin kasancewa tare da wa]anda ke saurarena, a cikin lokacin da ya
dace…., ina fama ne da zurfin tausaya ma su, don kusanto da wannan lokacin, ya zuwa
yanzu… don gabatar da muhimman al’amurra, a yanzu.”
Amirka, }as ace ta “amfana da juna,” in ji Gladstone, watau }asar da aka aiwatar da hasashen
jama’a da dama. Mu ne masu gabatar da labarun da wa]anda suka gabata suka bayar, watau
wa]annan mutanen da suka tsare tsaunukan nan da }oramu. Daga Littafin Ga Amirka Nan, Ku Gadar Ma Su, America…Pass It On. Al’adun bayar da labarun baka, sun yi }arko, lokacin da kasassun kafofin watsa labarai suka
dur}ushe, in ji shi. “Abinda ya rage mu dogara, akai, a }arshe, shine al’adun labarun nab aka.
Ba, kawai, don ilmantarwa da martaba da nuna kawuna ba, har ma don sake gabatar da
kawunanmu da kuma tabbatar da ganin an ci gaba da bayar da labarun, amma, har yanzu
muna nan kan bakanmu. Muddin babu wa]annan labarun, to, da wuya mu zama cikakkun
mutane.”
Amirkawan Gabashin Asia
Sana’ar Dafe-dace A Amirka Daga Jennifer 8. Lee
Jennifer 8. Lee ce mawallafiyar Labarun Sana’ar Dafe-dafe, wani gwaji akan dafe-dafen abincin jama’ar {asar China, wanda aka buga a 2008, suna kuma zama “masu dogon zamani” tare da littafinta, wanda ya bi sawun tarihin sana’ar dafe-dafe. A halin yanzu mai ]auko wa jaridar New York Times labaru ce.
Amirkawa na }aunar sana’ar dafe-dafe. Muna da dafe-dafen lokacin bikin Kirsimati da
na bukukuwan aure da na ranakun soyayya, da kuma na lokacin zurfafa ibadun Yahudawa.
Kai hatta karnuka na da ranakun dafe-dafensu na fi}ar haure.
Dafe-dafen sun faro ne daga shashshakar alewa, da yaji, wanda ke ainihin janyo hankalin
Amirkawa. Gidajen yin burodi na cinikin fanke. Haka ma wa]anda ke toya fanke, a siffar
ratayen wuya. Da ma wa]anda ake sanya wa lu’ulu’u da zinariya, da akan sayar kan dolar
Amirka dubu ]aya da ]ari ]aya, a shagunan Nieman Marcus, wani katafaren shagun sayar da
kayayyaki. Ana cinikin fanken dake da siffar kayayyakin na’ura mai }wa}walwa, a nan kana
iya sayen fanken dake da siffar linzamin na’urar. Akwai kuma fanken da yake kama da
kundin ajiye hotuna, sai dai ana yin su ne, don ya ri}e yar takardar da aka ma}ala, a jikin
fanken.
Amirkawa sun yarda da dukan abinda aka buga a wannan yar takardar, wanda har ta kai
sukan yi imani da irin lambobin da aka buga, a kansu. A cikin watan Maris na 2005, mutane
110, a }asar suka ci ku]i har dolar Amirka miliyan 19, wata caca, domin sun yanki wa]annan
}ananan lambobin da aka buga a jikin fanken da suka saya. Bayan watanni biyu kuma, sai
wa]ansu mutanen 84 suka sake cin irin wa]annan ku]a]en, duk a rana guda, ta irin wannan
cacar.
Babban abun dariya kuma shine, mafi yawan Amirkawa na tsammanin wa]annan dafe-dafen
daga {asar China ne, domin suna sayensu ne, a gidajen abincin Jama’ar {asar China. Ina
]aya daga cikin irin wa]annan mutanen. Dama ni, a birnin New York aka haife ni, kuma a
gidajen abincin jama’ar {asar China muke sayen irin wa]annan dafe-dafen, har muka girma.
Don haka, me na sani idan banda wannan? Ban ta~a zuwa {asar China ba, sai da na zarce
shekaru 20 da haihuwa.
Lokacin da ina makarantar gaba da firamare ne, lokacin ina karanta wani mashahurin littafi,
mai suna {ungiyar Masu Sa’a, The Joy Luck Club, na Amy Tan, na fara sanin cewa,
wa]annan dafe-dafen, ashe, ba daga {asar China suke ba, saboda matan da ake magana, a
cikin littafin ba}in {asar China kan yi ma su shegantaka, a masana’antun da ake yin dafe-
dafen, a Birnin San Francisco.
Mawallafiya, kuma mai ]auko wa jaridar New York Times rahotanni, Jennifer 8. Lee ke nan.
A ranar sai duk tunanina na duniya ya daburce. An ce ba daga {asar China ake yin dafe-dafe,
masu tsada ba? Sai na ji tamkar ba a duniyar nake ba. Kamar dai an kai ni wajen reno ne, aka
kuma ce abokin yara, mai suna Santa Claus, baya nan.
Wannan daburcewar ta }allafa min sanin wani abu game da dafe-dafen. Wata ]awaniya ce,
wadda sai da na share fiye da shekaru goma, ina raka]e Amirka da kuma sauran lungunan
duniya, irin su }asashen Peru da Brazil da India da China da kuma Japan. Bukatata, ita ce, in
gano ta yadda ake yin irin wa]annan dafe-dafen, masu ban mamaki.
Abinda na gano shine, an amince da irin wa]annan dafe-dafen, masu tsada, a dukan ]aukacin
{asar Amirka, amma suna ru]a mutanen {asar China ne. Mutumin {asar China sukan
mamaki, idan aka ba su irin wa]annan dafe-dafen. Na farko dai, za su tambaye ka ne,
“menene?” Idan ka ce ma su daga Amirka ne, sai su girgiza kai. Sai su gatsa, su gwale ma ka
idanu, idan suka ga wata ‘yar takarda a cikin bakinsu, ko kuma cikin fanken. Sukan tambaya,
me ya kawo wannan takardar kuma ciki? Sai ka ce ma su “suna iya yin arziki da ita.”
Daga nan sai su yi wani gungunin cewa, “Amirkawa ba su da hankali. Me ya sa za su takarda
a cikin abincinsu?”
Bin diddi}in yadda ake yin dafe-dafe, masu tsada, kamar yin sulun zare ne. Na gano cewa
akwai wani wurin gasa burodin ba}i, ‘yan {asar Japan dake Birnin California, tun farkon
{arni na 20, har ya zuwa yau, yana aiki.
Amma abinda ya fi ba ni mamaki, shine, yadda na gano wannan wurin dafe-dafen alfarmar,
na jama’ar {asar Japan, wanda har yanzu a cikin gidajensu suke gasa dafe-dafen, a Birnin
Kyoto. Akwai ma wani zanen japanawa, na tun 1800, shekaru arutan, kafin a san abinda ake
kira dafe-dafen alfarma, a Amirka, wanda yake nuna wani fanken dake da siffar wani mutum,
sanye da alkyabbar japanawa.
Sukan kira dafe-dafen da suna tsujiura senbei ko kuma suzu senbei, amma dafe-dafen na
{asar Japan sun fin a {asar Amirka girma, da dafewa, ba kamar irin na Amirka ba, da yake
rawaya. Akan kuma sanya ma su kayan }amshi, irin su man gya]a da waken soya, wa]anda
ke sanya wa suke }ara da]i.
To, ta yaya aka yi kuma, abinda mutanen {asar Japan ke yi, ake sayar da shi, a gidajen
abincin {asar China?
Da na }ara yin tunani sai na gano yadda al’amarin yake. Ashe tun lokacin ‘ar Ya}in Duniya
na Biyu, gwamnatin {asar Amirka ta kame jama’ar {asar Japan, da dama, gudun kada su
tabka ta’asa, cikinsu kuma har da wa]anda suka iya yin wa]annan dafe-dafe na alfarma.
Kashi biyu, cikin uku, na wa]anda aka tsare a sansanin fursunonin ya}in, jama’ar {asar
Amirka ne, wanda sai bayan shekaru da dama, gwamnatin {asar Amirka ta nemi da a gafarta
ma ta.
Sai da na yi shekaru uku, kafin in gano wannan abun da ya shige min zuciya, watau bukatar
yadda zan gano gaskiyar sanin yadda aka fara yin wa]annan dafe-dafe na alfarma.
A tarihin duk duniya, babu }asar da ta fi {asar China yawan ba}in-haure. {asar Amirka
kuma ta fi kowace }asar, a tarihi, kar~ar ba}in-hauren. Ni ma, kaina, kamar dai abincin na
{asar China, na girma ne, a cikin wannan tsatson.
Dafe-dafen na alfarma, wata alama ce ta amincewa da ba}i, ‘yan {asar China, da aka kar~e
su a }asar. Yanzu Amirkawa ba su ha}ilon sanin ko daga wane wane nisan duniya, irin {asar
ta China, irin wa]annan dafe-dafen suka samo asali, kodayake abun lura shine, ba malaman
{asar China ne, suka wallafa tarihin ba, amma jama’ar {asar China murna suke yi cewa, da
miliyoyin mutane ke yi dafe-dafen, amma, kwanan nan za su zama zambar miliyan. Koma
me ya faru, jama’ar {asar China, za su ci gaba da ki]imewa game da wa]annan dafe-dafen,
kodayake, hatta, Amirkawa sun yadda cewa duk duniya na son dafe-dafen.
Da zarar jama’ar Amirka sun ga irin wa]annan dafe-dafen, babu wanda za su tuna, sai
“China.” Amma, a gaskiya, jama’ar {asar Japan ne, suka fara yin su, daga bisani jama’ar
{asar China suka kar~e, yayinda kuma jama’ar {asar Amirka sun fi cin su.
A Amirka, ana da wani karin maganar dake cewa, “al’amarin kamar kosan apple, a Amirka.”
Amma ya kamata mu tambayi kawunanmu, shin itacen apple yana da wata gagarumar ala}a
da Amirka, kuma yaushe ma Amirkawa ke cin ‘ya’yan apple? Yanzu sau nawa suke cin dafe-
dafen alfarma? Akan dafa irin wannan abincin har miliyan dubu uku, a kowace shekara, a
{asar Amirka, wanda ya isa a rarraba wa namiji da mace da yaron dake cikin {asar goma-
goma.
Bugu da }ari, wani lokacin mutane na yi min wani irin kallo, su ri}a tunanin ko ni mutuniyar
{asar China ce. Sukan tambaye ni cewa, “daga ina na fito?” (Amsar dai ita ce, daga Birnin
New York. Can aka haife ni, can na girma, kuma can nake zaune, yanzu.) Amma idan za su
iya rufe idanunsu, za su ji wanda ba za a ta~a cewa ba ba’amirke ba ne.
Samun Abokai A Karatu Daga Bich Minh Nguyen
Bich Minh Nguyen tana ‘yar }arama, lokacin da iyayenta suke yi hijira daga {asar Vietnam, ji ka]an da cinye Birnin Saigon, da ya}i, a 1975. Littafinta, na farko, shine mai suna, Sace Abincin Limamin Buddha, Stealing Buddha’s Dinner, game da irin yadda yara ke girma a hannun mutanen }asar Vietnamese, dake tsakiyar yammacin {asar American. Littafin kuma ya samu lambar yabo ta PEN /Jerard, a 2005. Haka ma, an buga wani littafinta, mai suna ‘Yar Gajera, Short Girls, a 2009. Nguyen ta koyar da darussan koyon rubuta littafan abubuwan da suka faru, da kuma na almara, kazalika da wallafe-wallafe game da Amirkawa ‘yan asalin yankin Asia, a Jami’ar Purdue, dake West Lafayette, a Indiana.
Rayuwata irin ta ]an asalin {asar Vietnamese, a Amirka, kuma a ]an }aramin garin da
farar fata suka yi yawa, irin Birnin Michigan, ya san a yi abokai na }ut da }ur, da kuma
abokan da muke karance-karancen litattafai. Su suka magance min kai da komon yau da
kullum, na }o}arin fama da irin al’adunmu na gida, da kuma wa]anda muka tarar, a waje.
Sun kuma koyar da ni darussa, da kuma fahimtar abubuwan da alamomi ke nufi, domin na
fara sanin dukan inda za ni, a }asar, na kuma yi }o}arin koyon duk wani yaren da zai yi min
amfani. Don haka, komai na gani, wanda ya danganci mujalloli da kwalayen madara da
litattafan na’urori, har ya zuwa litattafai a ]akunan karatu, da dai sauransu, karanta na ke yi.
Da yake ina da ‘yar basirata, sai na fara karanta litattafan }al}alar turanci, don su koyar da ni
game da duk abinda ya shafi yaren turancin. Litattafan Jane Austen da Charles Dickens, da
kuma na Brontës, na daga cikin litattafan “manyan” marubutan da na fara karantawa, kuma
na so su sosai. Yadda suke tsara litattafansu, da kuma lugga da ma shimfi]a she]aru, har
yanzu suna yi min amfani, a ayyukana, nay au da kullum, sun kuma taimaka min, wajen
yadda nake tsara nawa litattafan. Bugu da }ari, sun yi min jagorancin da na fara son duk wani
littafin da ya shafi tarihin Girkawa, ya zuwa litattafan su Edith Wharton da kuma William
Faulkner.
Sai lokacin da na fara karatu a koleji ne, na gane irin yadda aka fara sanin yadda ake da
ra’ayoyi, da dama, watakila kuma zan iya rubuta wani abu game da abubuwan da na sani,
matsayina na ba’amirka, ‘yar {asar Vietnamese. Littafin da ya canja rayuwata shine na
Maxine Hong Kingston, mai suna “Jaruma” The Woman Warrior, wanda kuma yake ]auke
da sauran labaru game da “Tarihin Ala}ar {aramar Yarinya da Fatalwowi”, watau Memoirs of a Girlhood Among Ghosts.
Mawallafiya Bich Minh Nguyen.
[aya daga cikin dalilan da masu rubuce-rubuce ke da su, shine hace wa karatun wa]ansu
litattafan, don fa]a]a basirarsu ta sanin abinda yaren ya }unsa da kuma abubuwan da
ra’ayoyi ke yi.
The Woman Warrior ya bu]e min idanu, sosai, ya kuma bayyana min yadda al’amurra suke,
dangane da gano asali da kuma kabilu, ya kuma nuna min cewa ina rubuta komai game da
ra’ayina. Tun daga Birnin Kingston, na fara karanta abubuwan da suke sababbi, kuma masu
bu]e }wa}walwa game da wallafe-wallafen Amirkawa ‘yan asalin yankin Asia da kuma
ba}in mawallafa, cikinsu har da Gish Jen da Chang-rae Lee da Jessica Hagedorn a Hisaye
Yamamoto da Bharati Mukherjee da Sandra Cisneros da Edwidge Danticat da Jhumpa Lahiri
da kuma Junot Díaz. Ayyukan wa]annan mawallafan da kuma litattafansu, sun ci gaba da
}ara min }warin gwiwa, da tunatar da ni cewa, wallafe-wallafe na iya haskaka ma ka
hanyoyin danganta da da yanzu da kuma ha]e irin gi~in dake tsakanin al’adu, domin gane
mawuyaciyar fahimtar ]an adam da kuma sanin harkokin wallafe-wallafen.
SHARHI
Cin Amanar Yare Daga Ha Jin
Mawallafi, mai lambar yabo, Ha Jin ne, a wata hirar da aka yi da shi. Yana malanta ne a
Jami’ar Boston.
Ha Jin ba’amirke ne, ]an asalin {asar China, wanda kuma aka haifa a {asar ta China, amma ya yi gudun hijira zuwa {asar Amirka, a 1984, inda ya fara rubuta litattafai cikin harshen Turanci. Ya wallafa litattafai biyar, cikinsu har da “Me Ya Fi Raina?”, A Free Life, a 2007; da kuma “Dako”, Waiting, a1999, wanda ya samu lambar yabo ta {asa Game da Wallafa Litattafai da kuma ta War Trash, a 2005, wadda ita kuma ta samu lambar yabon PEN/Faulkener. Wannan sharhin, an ]auko shi ne, daga littafin nan, mai suna “Cin Amanar Yare”, The Language of Betrayal, dake cikin wani kundi, mai suna, “Mawallafin [an Gudun Hijira Ne”, The Writer as Migrant, a 2008, kundin da ya }unshi laccocinTunawa da Campbell, da shi Ha Jin ya gabatar a Jami’ar Rice, dake Houston, ta Texas.
Tushen “cin amana” shine “fadanci” ko “bahilanci.” Rashin yarda wa]annan kalmomin
ya sa wannan mawallafin, ]an gudun hijira, ya ri}a jin tamkar ya aikata wani laifi, domin
sace jikinsa da ya yi, daga }asarsa ta gado, wanda wa]ansu ‘yan }asars ke gani kamar ya
“gudu” ne. Amma duk wani cin amana bai wuce ka za~i yin rubuce-rubuce da yaren da ba
naka ba.
Duk yadda marubuci zai yi }o}arin jadadda gaskiya da daidaita al’amurra da wani yaren da
ba na shi ba, to, cin amana ne, na }yamatar harshen }asarsa, da ~ata lokacinsa a kan wani
yaren. Wannan cin amanar ta yare, ita ce gagarumar kasadar da mawallafi, ]an gudun hijira,
zai ]auka, bayan wannan kuma, duk abinda zai yi na nuna rashin }auna, bai da wani tasiri.
A bisa ga tarihi, a kodayaushe, ana zargi wani ne, da ci amanar }asarsa. Me ya sa ba za a
canja ba, a zargi }asa da cin amanar ]anta?
Kodayake, mafi yawan }asashe, na da tabi’ar cin amanar ‘ya’yansu. Mummunan laifin da
wata }asa za ta aikata, ga marubici, shine ta hana shi rubuta gaskiya da muhimmancin
basirarsa.
Idan kuma har zai yi, to, ya kamata marubuci ya dage a kan harshen }asarsa. Wani
mawallafin {asar Jamus, W.G. Sebald, ya zauna, ya kuma koyar a {asar Ingila, fiye da
shekaru 30, ya kuma san Turanci da Faransanci, fiye da kima, amma, a kodayaushe, da
harshen yake rubuce-rubuce. Lokacin da aka tambaye shi, dalilin da ya sa bai juya zuwa ga
Turanci ba, sai ya bayar da amsar cewa, ba dole ba ne.
Mai yiwuwa bayar da wannan amsar ya zama dole, domin babu wata }asar da ta fi {asar
Jamus yawan yare, a Turai, inda za a iya ya]a ayyukansa, zuwa sauran yarurrukan }asashen
na Turai, ba tare da wata wahala ba. Idan kuma ka kamanta shi da marubucin nan, mai
rubuce-rubuce, a cikin harsunan Faransa da na {asar Czechoslovakia, watau Milan Kundera,
wanda ya fara wallafe-wallafensa a cikin harshen Faransa, bayan ya haura shekaru sittin. Irin
wannan jaruntakar na iya haifar da rikicin da zai ingiza mawallafin ya canja ra’ayinsa. Idan
muka kamanta littafin almarar da Kundera ya wallafa, kwanan nan, a cikin harshen
Faransanci da kuma litattafan da ya rubuta, da farko, a cikin harshen {asar Czechoslovakia,
sai a ga cewa, litattafan na kwanan nan, bayan da ya rubuta littafin nan mai suna “Mahadi Ka
Ture”, Immortality, ba su da wani kauri.
Duk da haka, za~en harshen Faransanci, wajen rubuce-rubucensa, wani }uru ne, ga harkar
wallafe-wallafen da sai y adage. Kamar dai yadda mafassarin littafin nan mai suna “Jahilci”,
Ignorance, ya ]auki yadda aka yarda Sarki Odysseus ya sake ]are karagar mulkin {asar
Ithaca, a matsayin “}arshen rayuwa,” Kundera ba zai iya komawa baya ba, sai dai ya ci gaba
da }urunsa. Wannan kuma ne ya sanya, ya kira {asar Faransa da sunan “mahaifarsa ta biyu.”
Akan tambaye ni, dalilin da ya sa nake rubutu, a cikin harshen Turanci. Ni kuma, ni kan
bayar da amsar cewa, saboda “in tsira.” Mutane sukan danganta “tsira ” da “rayuwa” su ri}a
yaba min, wanda kuma sakarci ne. A gaskiya, tsira, a bayyane, wani al’amari ne, haka kuma
]ayan ~angarenta, shine gudanar da kyakkyawar rayuwa. Har ila yau, rayuwa na nufin
kyakkyawan yin amfani da lokacin da kake raye, don ganin burinka ya cika.
Wannan mallakar Ma]aba’ar Jami’ar Chicago ne.
Amirkawan Latino
Labarun Sababbin Ba}i: Junot Díaz da
Almarar Ba}ar Fatar Latino Daga Glenda Carpio
Glenda R. Carpio ita ce mawallafiyar Littafin Ban Dariyar Labarun Bayin nan, mai suna Laughing Fit To Kill: Black Humor in the Fictions of Slavery, na 2008, wanda yanzu kuma yeke }o}arin wallafa wani littafin game da labarun almarar ba}ar fata da kuma kabilun Latino, dake nahiyar Amirka. Mataimakiyar farfesa ce, a Sashen Nazarin Ba}ar Fata da Nahiyar Afrika, da kuma Harshen Turanci, a Jami’ar Harvard, dake Cambridge, a Massachusetts.
Kwanan nan ne, Stephen Colbert, mai gudanar da shirin nan na zolaya, ya yi hira da
Junot Díaz, wanda a 2008, ya samu lambar yabo ta Pulitzer, saboda littafinsa mai suna
“Ta}aicin Yawon Duniyar Oscar Wao, The Brief Wondrous Life of Oscar Wao, a 2007, inda
ya tambayi mawallafin, wanda ya zo ne, daga Jumhuriyar Dominican, tun yana da shekaru
bakwai, cewa, wannan lambar yabon da ka samu, ba }wace ba ne, ga wani ba’amirken?
Karaf, sai Díaz ya mayar da martanin cewa, tunda shi kansa Pulitzer ]in, ba}on-haure ne, da
zai fi son a ba shi wannan lambar yabon. Wannan tambayar da amsarta, ke kururuta irin
yadda ake ]aukar kabilar Latino, ‘yan tsirarun dake neman mamaye Amirka, jama’ar da
yawansu ya wuce na ba}ar fatar Amirka. A fakaice kuma, wannan na tsoratar da ‘yan tsirarun
da ba ba}ar fata ba, da kuma cewa su ma kabilar ta Latino, wa]anda ba ba}ar fatar ba ne,
masu rinjaye, za su ri}a gasa da ba}ar fatar na Amirka, wajen samun ayyuka da sauransu.
Amma kuma, su wanene Latino? Kalmar Latino tana da jinsi mai yawa, tun daga namiji da
mace, da kabilanci da asalin yanki da kuma tahirin mulkn mallaka. Ko wa]anda suka fito
daga {asar Spain, Hispanic, dake hamayya da shu, ba gaskiya ba ne, idan aka lura da yawan
jinsin kabilun na Latino, wa]anda ba su amfani da yaren {asar Spain. Latino and Hispanic la}ani ne, kawai, tunda yake dukansu suna da bambanci, ya-Allah na rarrabewar asali, mo
kuma tare a Amirka, idan aka lura da bambancin yawan ba}in-hauren da kuma jikokin ba}in-
hauren {asar Amirkar da aka sani, a yau. Tambaya a nan, ita ce, ta yaya wannan }ungiyar ke
nuna kanta, tunda ana yi ma ta irin wannan kallon daga waje?
Glenda Carpio, }wararra ce, a harkokin wallafe-wallafen al’adu da dama, kuma tana koyarwa
a Jami’ar Harvard.
Duk da haka, gidajen watsa labarai, sun zubar wa wannan kalma ta Latino, (ni ma, na fi son
kiranta) duk wani tsaurin fassarar da take da shi. Musamman ma, abinda aka fi sani, na ~atar
da duk wani wariyar launin fatar ta Latinos.
Kabilun Latino, da dama, ba}a}e ne, musamman, saboda dokokin gudanar da al’amurra a
Amirka. Su ma cikakkun ‘yan }asar Amirka ne, (daga cikin irin yawan bambancin al’adun
‘yan }asar Amirka), amma akan ~oye irin wannan gaskiyar, idan aka ambaci jinsunan
“Latino” da kuma “Hispanic.”
Tun lokacin da ya wallafa wani littafi, a 1996, marubucin, ]an {asar Dominica, Junot Díaz,
ke gigita jama’a game da jin kan da yake yi, na cewa shi ba}ar fatar Latino ne da ya zo
Amirka. A cikin wani kundin labarunsa, irin su “Cin Ruwa”, Drown , a 2006, da kuma
littafinsa mai suna Díaz, yake ]ari-]arin }awata almarar ba}in-haure da kuma rage yin
amfani da sunan ba}in-hauren, sai dai ya yi habaici.
Mawallafin da ya samu lambar yabo, Junot Díaz, ke nan, wanda kuma ba}on-haure ne daga Jumhuriyar Dominica, tun yana yaro. Yana kuma koyarwa ne a Cibiyar Koyar da Harkokin
Fasaha ta Massachusetts.
[ari-]arin da Díaz yake yi, ya yi kama da na marigayi, wanda ya yi wasan kwaikwayon nan,
watau, Groucho Marx, wanda ke da tabi”ar yin amfani da tsofaffin kalmomi, inda yake cewa,
duk da~en dake gefen hanyar Amirka, an yi da zinariya ne. Lokacin da ba}in-haure suka
sauka, in ji Marx, abinda suke fara ganewa shine, da~en gefen hanyoyi ba na zinari ba ne. Na
biyu kuma shine, hanyoyin ma ba yi ma su wani da~e ba. Wannan kuma na ]aya daga cikin
irin }wa}}warar basirar da Díaz ke amfani da ita, wajen }awata wallafe-wallafensa game da
ba}in-haure, kazalika da ba}ar fatar Latino, wadda ba ta muzanta mutuncin wata kabila.
Maimakon haka, sai al’amarin ya koma ga nuna basira da dabaru, a cikin yaren, abinda ake
kira ba}ar fata da Latino, da kuma ba}in-hauren {asar Amirka.
Akwai Díaz da kauciya da kuma }in aron bakin ‘yan }asa, ya ci ma su albasa, game da
wallafe-wallafen ba}in-hauren {asar Amirka, wa]anda ya kamata su fa]akar da kabilun
farar fata. Ya kuma toge ga tursasa wa duk wata rayuwar da ta shafi gamin-gambiza, a
tsakanin yaruka biyu, ko kuma al’adu biyu. Har ila yau, Díaz ya }i ya karrama al’adar Latino.
Maimakon haka, sai ya rungumi tushensa na }asar haihuwarsa, watau Afrika da bincika duk
wata wuyar ganewar da ake yi wa launin fatar jama’arta. A }arshe, ya }alubalanci mawallafa,
daga ‘yan tsirarun kabilu, da su ha]a kawunansu. Yana jin da]in sakewar da yake yi, wajen
caku]a harsuna, inda yake gauraya harshen Hispinawan Jumhuriyar Dominican da na Latino
da kuma zaurancen ba}ar fatar Amirka, kazalika da shagu~en almarar kimiyya, }unshe cikin
tarihin ayyukansa. Yak an gutsuro al’amurran ‘yan asalin Afrika, dake }asashen duniya, a
tarihance, cewa, nahiyar Amerika, na koyi ne da al’adun Afrika, dabam daban. |ata lokacin
yin amfani da wa]annan harsunan, ya sa Díaz ya fito da martabar ba}ar fatar kabilun Latino,
martabar da, sau da yawa, ta rufe bakin tsanyar Amirka da sauran }asashen dake nahiyar
Amirka, yayinda ya gabatar da wani sabon salon }aucewa da kuma karrama irin kallon da
ake yi wa ba}in-haure.
Hira da Junot Díaz A watan Nuwamar 2008. Gidan Rediyon {asa ya gabatar da wata hirar da aka ri}a yi da sanannun mawallafa ba}i, don bukukuwan Addu’o’i, a Amirka, wa]anda aka faro tun lokacin da ba}in-haure, turawa, suka sako }afa, a Arewacin Amirka, kusan shekaru 500 da suka wuce. Shirin "Kalace”, Morning Edition wanda Steve Inskeep, ya yi hira da Junot Díaz, mawallafin littafin nan mai suna The Brief Wondrous Life of Oscar Wao. Ga kuma yadda hirar ta kasance: DíAZ: Duba, mun yi maganganu game da gudun hijira, amma ba mu ce komai game da ita
ba. Za ka iya hasashen yadda al’amarin zai kasance, a yau, da a ce in ]auke ka, in raba ka da
danginka, da wurin haihuwarka, da yarenka da al’adarka, in jefa ka {asar Kazakhstan, tare da
wa]ansu ‘yan tsirarun mutane, irinka, in ce ma ka, “kai, ba wai, kawai, ka san yadda za ka
zauna da wa]annan mutanen ba, har ma sai ka yi auratayya da su?”
INSKEEP: Junot Díaz ne ya wallafa littafin nan mai suna The Brief Wondrous Life of Oscar Wao, wanda ya samu lambar yabo ta Pulitzer. Labari ne game a wani yaron da aka tsana, ba
mai kula shi, ga shi rusheshe da }aton ciki, amma a cikin almarar kimiyya. Shin wannan
yaron wanda ya fito daga danginsa ba}in-haure daga Jumhuriyar Dominica, Junot Díaz ne,
wanda ya zo Amirka, tun yana da shekaru shida?
DíAZ: Na san kawo ni tsakiyar Birnin New Jersey da aka yi, wata gagarumar dama ce, kuma
da ban gano abubuwa game da ni ba, kuma ina tsammanin, da a rabo ni da masunta ba.
Amma, gaskiya ba }aramar }alubala ba ce. Kai bari in fa]a ma ka, na zama mai tsatstsauran
ra’ayi game da Jumhuriyar Dominica, saboda, a taha}i}anin gaskiya, don a rabo ni da ita ne.
Ina tsammanin da a Santo Domingo aka kai ni, da ban yi wannan }wa}}waran tunanin ba, a
]aukacin rayuwata.
INSKEEP: Me ya faro, a lokacin da ka fara zuwa makaranta?
DíAZ: Na yi ‘yan watanni ne, ina zama a aji, can baya, domin har malamai, ba wanda ya kula
da ni, domin babu wanda ya iya harshen {asar Spain. Na tuna lokacin da yara suke ta fa]a da
ni. Kai, akwai kuwa wanda ya yi yara zalunci? Amma duk da haka, sai ga shi mun zama
kangararru. Ni, da wana, da yata da kuma }anwata, duk shan wannan wahalar. Mun yi
mummunan damben }watar kai, amma, kai, in fa]a maka, mun ci wuya, a cikin wa]annan
watannin shida. INSKEEP: Lokacin da ka je makarantar, ko kalmar turanci, ]aya, ba ka sani
ba?
DíAZ: Na je makarantar nan, ko kalma ]aya ban sani ba, ta turanci, kayan jikina kuma,
kamar wanda aka }wato, a bakin kura. Haka muka yi ta fama. Al’amarin babu da]in ji.
INSKEEP: Ta yaya kuke fara fa]an? Ka ce kukan yi fa]a da yara?
DíAZ: Kana nufin yadda fa]an yake farawa? Idan wani ya fa]i abinda ba ka sani ba, amma
da ji, kai ka san ba Magana mai da]i ba ce, ga shi kuma kowa ya fashe da dariya, sai ka
fusata. Amma, ba duk magana take ta zagi ba, domin akwai yaran dake da kirki, dake son mu,
wanda tun lokacin da muka fara zuwa, sukan zauna tare da mu, su nemi yin magana da mu,
har su ri}a koya mana wa]ansu kalmomin, wa]annan yaran sun taimaka ma na.
INSKEEP: Saboda littafin nan, da ka rubuta game da wani lalataccen yaron, in ce kai ma
lalatacce ne, a lokacin?
DíAZ: Eh, amma ba dukan wanda ya je koleji ke zama lalatacce ba. Da wuya, a ce
kangararren yaro ya je koleji, ko ba haka ba.? Abin lura a littafin shine, akwai kangararru, iri
iri. Akwai irin su Oscar, wanda kangarewarsa ta kai inda takai, sai kuma }anwarsa Lola,
wadda babu abinda ta sani sai karatu, ga ta kuma da }o}ari, akwai Junior, ]an ma’abba,
wanda shi ma yake da }o}arin karatu, ga shi kuma da }o}ari, amma bai nuna wa kowa
abinda yake yi. Idan ka duba jerin rukuninsu, sai ka ajiye ni, a tsakanin Junior da Lola, amma
kar ka nemi ha]a ni da Oscar.
INSKEEP: Mai yiwuwa, kana ]aya daga cikin yaran nan, da suka kangare, amma ya san
yadda zai ware kansa daga wa]annan sanannun yaran, kangararru.
DíAZ: To, bari in fa]a ma ka, ka ]auki maras cin. A ‘yan shekarun farko babu wanda ba ya
so na, domin duk ‘yan gidanmu babu mummuna, kuma an san da mu. Don haka, babu mai
kulawa idan ya gan ni da irin wa]annan kangararrun yaran, kuma ni bai dame ni ba.
Koyaushe ka gan ni, a makwabta, za ka gan ni da littafina, ko littafin taswira, ba wanda ke
kula ni.
INSKEEP: Son karatunka, na da wata ala}a da irin yadda ka canja, da ka zo Amirka?
DíAZ: To, ka ta~o min abinda ya fi tasiri a rayuwata. Wannan kawaicin da nake yi, na
ba}on-haure da kawaicin roron yare da kuma al’adu da bukatar a yi min wani bayani ko a ba
ni amsar tambayata, da kuma, in ce, wani abun da ya shafi kare mutuncina da samun
litattafan karatu, kai, a matsayina na yaro, ina da zuciyar kuruciyar sanin abubuwa, ko wayo,
kuma, na farko dai, ina da }o}arin yin tambayar menene Amirka, ko ta yaya muke ha}uri da
al’adunsu, da wa]annan ba}in wuraren? Bugu da }ari, da tambayar ko ni wanene ne, ta yaya
kuma na zo nan? Kuma, in fa]a maka, duk a rubuce nake yi. Don na samu littafi. Lokacin
kuma da ina yaro, aka nuna min ]akin karatu, sai kakata ta yanke sa}a. Na koma da litattafai
nake gudanar da duk wata rayuwata ta wannan sabuwar duniyar.
INSKEEP: Litattafai game da me?
DíAZ: Litattafai game da komai. Babu wani littafin da yake ba}o, a waje na. Ni kan duba
littafin dake da zane-zane, ko fenti, da zane-zanen dabbobi. Ba ni karanta litattafan da suka
shafi tarihin shugabannin }asa, na fi son litattafan dake da hoton injunan mota, ko kuma
wa]ansu kayayyakin aikin injiniya. Ni kan nemi duk wata amsa, da ta danganci wa]annan
tambayoyin.
INSKEEP: Ya kake ji da ka zama ]an Amirka?
DíAZ: To, gaskiya wannan tambayar tana da ma’ana. Ina tsammani ta }unshi abubuwa da
dama, a wuri guda. Yana ]aya daga cikin, in ce, tambaya ce game da irin gwagwarmayar da
muke yi, a kullum, da jama’a, da kuma }asar kanta. Kuma artabun bayar da wannan amsar,
shine abubuwan da muke yi, ba kuma kowace amsa ba. A gare ni kam, zama ]an Amirka
shine irin yadda nake hul]a da ]imbin ‘yan nahiyar Amirka. Akwai Amirka, ]aya, da ba ta
}aunar ba}i, wadda kanta bai waye ba, wadda ke nuna wariyar launin fata, da kuma Amirkar
dake adawa, baki ]aya, da duk wani abun dake yiwuwa. Yaro, irina, na fito ne daga inda
babu al’adar karatu, amma, abun mamaki, sai ga shin a canja.
INSKEEP: Ta yaya aka yi, tun kana yaro, ka kasa canja halayenka, na nacewa akan yin
alfahari da Jumhuriyar Dominica, da kuma na karanta duk wani littafin da za ka samu game
da Amirka?
DíAZ: To, ka san duk abinda ka koya, kana yaro, ka koye shi ke nan, kamar yadda Walt
Whitman ya yi imanin cewa, kana iya daure wa zama da abubuwa da dama. Mutum na iya
jure wa duka, }asarsa, ta haihuwa, da kuma }asar da ta kar~e shi. A nan, ina nufin ra’ayoyin
da aka fifita, don dole ka amince da su, tsakanin mahaifarka da kuma sabon wurin da zalunci
ya yi katutu. Za ka iya rabuwa biyu, a lokaci ]aya. Idan Amirka ta koyar da kai wani abu,
dole ya zame gaskiya.
Mallakar shirin Karin Kumallo ne, na NPR. Babu wanda ke da ikon da zai juyi wani ~angare na wannan labarin, ko ya watsa shi, ba tare da izni ba. Domin wanda ya mallaki labarin, bai bayar da ikon a fassara shi ba, dole wannan labarin ya kasance a cikin harshen Turanci, na mujallar eJournal USA.
SHARHI
“|acewar Kakaki”
Daga Daniel Alarcon Daniel Alarcón, wani mawallafi, ]an {asar Peru, ya zo Amirka ne, tare da danginsa daga sansanin tashin hankali na Lima, dake {asar ta Peru, tun yana da shekaru uku, da haihuwa, a 1980, amma har yanzu yana da ala}a da danginsa. Kawunsa, wanda ke adawa da ‘yan ya}in sun}uru na Maoist Shining Path, ya ~ace. Daga bisani dangin sun samu labarin cewa, an kashe shi ne, a 1989. Har yanzu fatalwar wannan ya}in na bibiyar rubuce-rubucen Alarcón.
Alarcón ya wallafa littafinsa, na farko, mai suna War by Candlelight wanda aka buga a 2006, wanda kuma ya samu lambar yabo ta ja-gaban PEN/Hemingway. Ya kuma samu karramawa da dama, kuma shine mataimakin editan, mujallar nan, da ta samu lambar yabon, mai suna Etiqueta Negra, da ake bugawa a mahaifarsa dake Birnin Lima. A halin yanzu kuma yana balaguron koyarwa, a Cibiyar Nazarin Harkokin Amirka ta Kudu (Latin), dake Jami’ar California, a Berkeley. Littafinsa, na farko, shine Lost City Radio a 2007, wani kundi ne, na lbarun }asashen dake kudancin Amirka. Almara ce, game da ya}i da kuma saddabarun yadda aka kasa gano birbishin ~acewar Rey, mijin wata matar dake kan gaba, wajen yin adawa da gwamnati. A nan ya bayyana wani misali na tun Rey na ]an makaranta, har lokacin da tashin hankalin harkokin siyasa suka yi awon gaba da shi.
Gidage biyu ne, tsakanin kurkukun garin da gidajen jawarori da maginan dutse, a gefen
wani titin da za ka yi tsammanin babu kowa.Wajen gidan an yi masa fentin shu]i da wata
kwalliyar dagin }asar, wanda idan ka dube shi, da kyau, (kamar yadda Rey kan yi), ya sha
bamban da tsalalan hotunan da ake bugawa, a shafin farko na jami’ar garin. A saman }ofar,
an rubuta, ~aro ~aro, wata tsohuwar karin maganar Indiyawan, wanda ta ce, KADA KA YI
{ARYA ko KADA KA KASHE WANI ko KADA KA YI SATA, mai yiwuwa don a farkar
da gandurobobin kurkukun. Rey na son wannan kurkukun, har ma ya kan zauna, a wurin, tare
da kawunsa, wanda kullum, yake jiran ya ga an yi tashin hankali. A cewar Trini, abinda kuma
bai faruwa ke nan. Ya kan yi }orafin yadda babu wata hayaniya a garin, ga son bayar da
labaran irin abubuwan da suka faru, daga birni. Da wuya ka gane wane labarin ne gaskiya,
wane ne kuma }arya, a labarun da yake fa]a. Sai ka ji Trini na cewa, akwai ]imbin ~arayi da
‘yan sane da masu kashe mutane, a birni. Ko ka ji yana kurarin }aryar banza da wofe, wai,
shi ka]ai ke maganin masu aikata laifi, idan ya fara zagaya titinan da wa]annan ~ata-garin
suke. Babu komai, a birni, illa ru~a~~u da kangayen gidaje, wa]anda suka yi kama da
kangaye. Amma idan ka tambayi ya wurin yake? Rey ya fara kame-kamen cewa, ba komai
sai toro}on ba}in rowan teku, da wata ru~a~~ar ga~a da hadari, ba}i}}irin, ga kuma
miliyoyin labulen da suka yi }ututu da }ura.
Tashe-tashen hankulan dake hallaka jama’a, sun yi yawa a kudancin Amirka, su cika rubuce-
rubucen Daniel Alarcón.
Duk da garjin ranar da ake yi, ba ka rasa ganin saman tsaunuka da }an}ara ba. Lokacin da
sararin samaniya ya riki]e shu]i, lokacin za ka ga ruwan kogi na tafiyar mesa, butun-butumin
da aka sassa}a da dutse kuma na tsattuwar ruwa. A nan za ka ga masoya sun ri}o hannun
juna, duk kuma inda ga duba, babu komai sai furen kallo da }anshin burodi, dake cika tituna,
da safe. Kan iyakar garin su Rey bai wuce gidaje goma daga wata yara ba, inda hanyoyi masu
tur~aya da gonakin noman rani da }ananan gidajen gona, masu jajayen shigihu, suka cika
wurin. Trini kan bayyana yanayin garin su Rey, fiye da yadda kake tsammani, inda yake
cewa, duk wani abun sha’awa ya lalace a garin, wurin da ma ba rowan arziki, sai yawan
}azanta.
Wannan labarin mallakar Ma]aba’ar HarperCollins ne, don haka, a yi hattara.
Amirkawan Gabas Ta Tsakiya da Kudancin Asia
[aukar “Duman Magaji” Daga Diana Abu-Jabe
|angaren danginta, Larabawa ne, suka }ara wa Diana Abu-Jaber, }warin gwiwar rubuce-rubuce. Kamfanin Dillacin Labarai na AP Images/Greg Wahl-Stephens ne, suka bayar da
wannan hoton
Diana Abu-Jaber ce ta wallafa Littafin “Husufi”, Crescent, a 2003, littafin da ya samu lambar yabon Cibiyar PEN, a 2004, lambar da ake bai wa wa]anda suka yi zarra, a wallafe-wallafen Almara, a Amirka. Ta kuma wallafa Littafin Ka]e-ka]en Larabawa, Arabian Jazz, a 2003, da Yaren Baklava, The Language of the Baklava, a 2005. Littafinta, na kwanan nan, shine Mafari, Origin, a 2007. Mataimakiyar farfesan Turanci ce, a Jami’ar Portland, dake Oregon.
Shekaru da dama, da suka wuce, na yanke shawarar fara rubuta, abubuwan da suke
“gaskiya.” Na yi niyyar rubuta tarihin yadda na girma, a cikin Amirkawa ‘yan asalin kabilar
Larabawa. Amma, sai wani abu, ya kuma ka]a bakin al}alamina, na kasa tunanin irin abinda
zan rubuta. Na jima ina rubuta litattafan almara. Amma, a duk lokacin da na yi }o}arin
bayyana abubuwan da suka faru, a baya, don tunawa da yanayin rayuwa, lokacin ina yarinya,
da yadda dangina ke so cin abinci da hira da tafiye-tafiye, sai komai ya ~ace min, kamar
wanda ke neman kamo hadari da komar kamun malam-bu]e-littafi.
* * * * *
An haife ni a Amirka ne, a nan kuma na girma, amma saboda gadon iyayena, akan ro}e ni, da
in yi wani bayani game da Gabas Ta Tsakiya, an mayar da ni wata masaniyar tarihi, ko kuma
kimiyyar siyasa.
A gaskiya, ni mawallafiyar litattafai ce, na fi kuma son bayar da labarun wa]ansu mazan
jiyan dake da ala}a da zunzurutun tarihi, ko kuma al’adu.
Amma Amirkawa na son “al’adun” dake da dangantaka da wa]ansu manya, kuma abubuwan
da suka girme mu. Mafi yawan mutanen wannan wurin, sun fito ne daga wa]ansu wurare,
suka yi auratayya da juna, sun kuma manta da tushensu.
Amma, ni na gaji mahaifina, wanda ya bi diddi}in danginsa, na shekaru ]ari da suka wuce,
daga kabilar Bedouin da kuma mahaifiyata, wadda ba ta san wanda ya wuce kakanninta na
kabilun {asar Ireland da Bavarian ba, ko kuma, mai yiwuwa, {asar Denmark ko kuma
Switzerland, amma ban tabbatar ba. Mahaifina, da kuma yeyyena, mata, kan tuna min cewa,
kada in ki]imewar cewa don na girma a Amirka, cewa mu ba Larabawa ba ne.
‘Yam mata, masu nagarta da biyayya, ‘yan asalin {asar Jordan. Abinda na fara sanin game
da al’adun mahaifina shine, sun yi kama da Amirkawa, ‘yan asalin Kabilar Larabawan dake
zaune a yankin Syracuse, na Birnin New York. Ana son al’adarmu ta baklava, saboda yadda
muke farat-farat da sakin fuska da makwabtanmu, ‘yan {asar Falas]inu, da kuma irin yadda
wani tutturnan dattijo, ]an {asar Iraqi, ke koyar da mu darussan yaren Larabci, a wani tsohon
sansanin }ar}ashin }asa, na mujami’ar ]ari}ar Girkawa da kuma yadda muke koyon rawar
matan {asar Masar.
A wani lokacin, mahaifina, ya kan shimfi]a wata dardumar sallarsa, mai ]an karen kyau, mu
kuma mu tafi addu’a, a wata makekiyar mujami’ar ]ari}ar Katolika, da kakata ke zuwa.
Wannan “al’adar”, ko kusa, ba ta yi kama da irin wadda mahaifina ya taso da ita ba, daga
kurmin {asar Jordan.
Hatta farar fata ta, ba ta tsinana min komai ba. Lokacin da nake yarinya, nikan ga danginmu
na {asar Jordan, na le}en yeyyena, mata, da sauran dangina, da ni kaina, idan muna wasa,
har su ri}a yi wa juna ra]ar cewa, “kun gan ta… waccan ba’amirkar!”
Ko a shekarun baya, jikina ya fa]a min cewa, wata tsana ce, da }yamar da ba zan iya tin}aho
da ita, domin ban kusanci wa]annan mutanen ba. Amma sai su kira ya ta “Balaraba”, tamkar
ni ba balarabiyar ba ce. Amirkawa ma, kan ce, wai ban yi kama da balarabiya ba, suna
tsammanin wannan zai sa in yi }yamar cewa, ni ba “ba’amirka, ‘yar asalin Larabawa” ba ce.
Ko kusa, ba na jin da]in haka, har ni }yamaci yadda wa]annan mutanen suka san ni, ko
yadda ba na son yadda launin jikina, yake.
Wata rana, muna makaranta, wata malama na }o}arin bayyana abinda ake kira “launin fata,”
sai ta nemi ta bayar da misali. Lokacin da Misis Harrow ta jingina da teburinta, sai ta ce wa
]aliban duk wa]anda suka san ke da “duhu fatar jiki”, su koma gefen dama, su kuma
wa]anda suka san “turawa” ne, su koma hagu. Abin mamaki, sai ajin ya kasu gida biyu, ni
kuma aka bar ni zaune, a tsakiyar aji.
A gaskiya, na kasa sanin inda zan je. Lokacin da ‘yan ajinmu suka fara dariya, sai
malamarmu ta fusata, tamkar ana zolaya ta ne, da gangan.
A }arshe ma, Misis Harrow, ba ta ta~a tsammanin wannan tunanin nata zai shafi wani ba. Ni
kuma ban ga laifinta ba, domin irin yadda ta fusata da abinda wa]ansu suka ]auke ni.
Sa’ar al’amarin shine, Amirka na da girma da yawan dukan irin jama’ar da wani ke son gani.
Ba}i da dama, kan samu wurin ~uya, a inda kabilu suka yi cincirindo, kamar unguwannin da
jama’ar }asashen Korea da Italy da kuma Haiti, ke zaune. Lokacin da na fara balaga, babu
jama’ar {asar Jordan da za su ce, suna da wata unguwa, don haka muna zaune ne, a cikin
sauran jama’a da abokai, musamman sababbin ba}in Larabawa, da kuma wa]anda suka fito
da }asashen Italy da Turkey a kuma Greece. A lokacin ba wanda ya kula da kusantar juna, ko
cin abinci, iri ]aya, ko kuma bin addini, ko kuma hira da juna, amma babu wani matsi game
da tarbiyya, ko fifita wani yaro.
Rayuwata ta kasu gida biyu ne. A gida ina da abokai “Larabawa”, a waje kuma, abokaina
“Amirkawa” ne.
Amma, da wuya, wani ya gane wannan bambancin, da wuri, ko kuma ya fara dakushewa. Na
farko dai, maihaifina da ‘yan uwansa, sun auri Amirkawa. Kuma, duk }arshen mako, mukan
she}a ayarmu, ga abinci nan da ka]e-ka]e da hayaniya, mafi yawa a cikin harshen Larabci,
ko kuma game da harkokin siyasa.
Yaro, kan shiga wani mawuyacin halin sanin al’ada, a lokacin }arshen mako, lokacin da ake
she}e aya, da kuma ranakun mako, lokacin da kowa ke shiga taitayinsa. Daga wajen taron
iyayena, na san cewa, fa]ar “gaskiya”, watau bayyana gaskiyar abinda ke cikin zuciyarka, ko
abinda wani ke so, ko tsoro, ko kuma addini, na ]aya daga cikin abubuwan dake da ha]ari, a
wautar jama’ar Amirka.
Kusan kowace ranar Litinin, mahaifina, wanda ya cika daka tsawa da tsatstsauran ra’ayin da
fitowarsa, tsab-tsab, ta manajoji, na raguwa. Ni kan yi mamakin yadda yake amincewa da
ra’ayoyin abokansa, kodayake, ya kan dawo gida, a fusace, saboda wai jama’a sun kasa
fahimtar rayuwar mutanen Gabas Ta Tsakiya. Ga alama abokansa, Amirkawa, ba su san yana
da wurin sayar da abinci na kansa ba, ko niyyarsa ta komawa {asar Jordan.
Abinda suka sani, ka]ai, shine yana da kame kai. Abinda, mu ba}i, muka sani shine, Amirka
wata gagarumar }asa ce, na neman ilmi da aikin yi, kuma maciyar amana. Duk kalmar da ka
fa]a, sai sun jinjina ta.
Ga alama, an san abinda ba’amirke zai iya yi, musamman }aramin yaro. Mahaifina, kan fa]i
wannan, musamman ga yeyyena, mata, wa]anda mutanenmu ke kira “harem”. A cewar
mahaifina, kusan dukan yaran unguwarmu, mazinata ne, kuma mashaya giya da miyagun
}wayoyi. Amma ‘yan matan Amirka, sun jira, amma ina mamakin yadda abokaina, ke nuna
rashin ladabi da rashin kunya ga iyayensu. Kuma ni kan yi mamakin yadda abokaina ke
bayyana tunaninsu game da dukan abubuwan sirri, su ri}a magana game da samarinsu da
danginsu da kuma burinsu. Ina kuma son yadda ake amincewa da ra’ayoyinsu, ko a muzanta
su. Na koyi ]abi’un addini da dama, a duniya, wa]anda suka danganci Larabawa ko
Amirkawa. Wannan ya samo tushe ne daga irin yadda nake kallon Labarun Yamma. Sai ka ji
Walter Cronkite ya yi wani }orafi game da {asar Vietnam ko Richard Nixon ko Gabas Ta
Tsakiya, har dake fusata mahaifina. Labarun kuma kan nuna cewa duniyar nan a rarrabe take.
Duk abinda Amirkawa suka yi, daidai ne, su kuma sauran jama’a, ba wanda ke maganar su.
Amma, kuma irin matsalolin da ba}in yara ke samu, suna nuna ko su wa, ake nufi da sauran
mutane.
* * * * *
Na farhimci cewa, }o}arin bayyana abinda na sani, game da wata al’ada, ta musamman,
tamkar }o}arin kallon wani abu ne, da kallon ruduwa. Na yi ta artabun }o}arin ganin na
wallafa labarin da ya shafi “Amirkawa ‘yan asalin {asar Larabawa” da ya zai bayar da
sha’awa. Akwai }o}arin nuna ko ni wacece, da abinda nake wakilta, da kuma matsalolin kare
al’adunmu, na gado, da kuma sababbin da Amirkawan, ‘yan asalin {asar Larabawa. Sai na
lura cewa, wannan ya shafi kowane irin jinsin ba}i, a ko’ina.
Lokacin da na fara girma, sai na fara gane cewa, irin abinda Amirkawan, ‘yan asalin {asar
Larabawa ke fama da su, ko kusa bai kai irin wanda sauran Larabawan duniya ke gani ba,
game da yadda Amirkawan suka ]auki “Larabawan”, suke kuma mayar ma su da martini.
Don haka, wannan artabun, a tsakanin tunanina, da kuma na jama’a, sun cunkushe min
zuciya. Na sha yin rubuce-rubucen dake ba ni haushi, ko su sa~a wa tunanina, ko kuma su
dagula min al’amari. Na yi }o}arin }ir}ire-}ir}ire, ko kamanta wa]ansu abubuwan da ka iya
yiwuwa, ko in tantauna da jama’a, game da abubuwan da suka shafi, tsofaffin hanyoyin dafa
abinci, har ya zuwa abinda ya ji~anci almara.
Da farko, na }i nuna wa kowa abubuwan da nake rubutawa, domin na kasa daure wa abinda
na rubutan da kuma tsoron bayyana gaskiyar al’amurra. Na damu cewa, idan ]aya daga cikin
dangina, ya }i bani goyon baya, mai yiwuwa, ba zan rubuta komai ba. Bayan shekaru uku,
ina tunani da sake rubuce-rubucen, sai na gaba ta da su ga mai ba ni shawarwari, ko ta amince
da aikin, amma sai ta maido min, ta ce, “in sake. In kuma bayyana duk abinda na kasa
bayyanawa.”
Ghassan Abu-Jaber ne, ]auke da gasasshen talo-talo, a ranar biki.
Da na kusa yin watsi da aikin. Na kuma fara tunanin cewa, dangina ma, sun }i ba ni goyon
baya, ga shi kuma na kasa tantancewa inda na dogara, a tsakanin tsohuwar al’adar }asarmu
da kuma sabawar da na gamu da ita a Amirka, wadda har za ta sa in bayyana abinda na kasa
fa]a. A tsorace, sai na tuntu~i mahaifiyata, inda na bayyan ma ta irin tunanin dake damu na, a
zuci, da kuma tsoron da nake yi, na gudun kada in yi kuskuren muzantawa jama’a.
Mahaifiyata, wadda malamar makaranta ce, kamila, mai sanyin murya, ta yi shiru. Can sai na
ji ta ce, “’yar baba, na fahimci yadda kike girmama jama’a, kuma ba ki son ki ba}anta wa
kowa. Na san kuma kina }aunar danginki, kina son kuma ki faranta wa kowa. Amma kwantar
da hankalinki. Duk wanda ba ya }aunar abinda kika ce, ya je ya fa]a rijiya!”
Wai, wannan kalami ta sa na yi zugudum. Sai kuma tsoron da nake da shi ya yaye.
Mahaifiyata, wadda ba’amirka ce, ta ba ni }warin gwiwa game da abinda nake tunanin
rubutawa, a fili. Daga nan sai na ci gaba da rubuce-rubucena. Bayan kuma shekara ]aya na
wallafa littafin nan mai suna The Language of Baklava.
Mutane kan tambaye ni, dalilin da ya sa ban yi cikakken bayani game da mahaifiyata ba.
Gaskiyar al’amarin ita ce, mahaifina, na da sau}in kai. Mai yiwuwa kuma saboda bambancin
al’adarsa ne, ko kuma, kawai, haka Allah ya halicce shi, amma, akwai shi da raha da fa]ar
albarkacin bakinsa, fiye da mutanen da na sani. Bugu da }ari, na iya imanin da ba zan ta~a
yin rubuce-rubuce ba, in banda saboda mahaifiyata. Kodayake ba ta da kabilanci, ta kan
kuma saurari dukan ka]e-ka]en da sauran amirkawa ke yi, ba ta kuma damu da wani irin
abinci ba, ko harkokin siyasa, don haka babu abinda ya dake ta game da }asar da ta fito. Tana
da tuananinta, da ladabinta da kuma haza}arta. Takan saya min litattafai ta tambaye ni game
da harkokina, ko ta koya min yadda ake saurare da lura, ko yadda za a yi tunani, ko kuma
karatu.
Bayan da na wallafaThe Language of Baklava, na fahimci ina da baukatar da zan zurfafa ga
binciko abubuwan da suka faru gare mu, a Amirka, don haka sai ya wallafa littafin nan, mai
suna, Origin, game da wani kisan gillar da aka yi wa wata marainiya, dake garin Syracuse,
wadda ba san ko su wanene iyayenta ba. Ba kamar sauran litattfan da na wallafa, a baya ba,
wannan sabon salon, ya burina ya cika.
Amma ba wai na bar, ko kuma ba na sha’awar binciko tushena na {asar Jordan ba, amma
abinda na yi niyya, kamar dai sauran mawallafa, shine, ina da bukatar ci gaba da binciko
sababbin hanyoyin da zan ri}a tsage gaskiya. Babban buri da damar da mawallafi zai samu
ita ce, damar ci gaba da sana’arsa, da kuma damar ayyana haifar da wani abinda jama’a za su
ce.
A fannoni da dama, kamar dai yadda na taso, sai godiyar ina da al’adun da zan bi, ba don
fa]a]a basirata ba, a duniya, amma don in }ara }warewa. Domin, wani lokacin, ni kan yi
tunanin cewa, gwamma ma, ba ka ce komai ba. Wani lokacin kuma, gwamma ka bar
abubuwa su tsiro da kansu.
Kwanan nan na bayar da wata lacca, a wani }aramin wurin sayar da litattafai a Birnin New
York. Lokacin da ake yi min tambayoyi, sai wata mata ta girgiza kai, ta ce min, “kikan yi
rubutu, kamar Balaraba.”
Duk da yake ban gane abinda take nufi da wannan ba, watau labarin game da Amirkawa ne,
kuma an wallafa shi a cikin Turanci, amma da haka, ina shakkun girgiza kan da ta yi, da
kuma nuna amincewar da ta yi. Bayan shekaru da dama, ina daddagarawa, sa’an nan na gane
cewa, an amince da abinda nake yi. Sai na yi murmushi na fa]a ma ta cewa, “na gode,
}warai.”
Rubuce-rubuce Game Da Tasirin
Mur]a]]ar Al’ada Daga Persis M. Karim
Edita, kuma mawallafiyar baitukan wa}o}i, Persis Karim, ta gano martabar tushenta na {asar
Persian.
Persis Karim, mawallafiya, kuma editar kundin tarihin nan na “Bari In Fa]a Ma Inda Na Je”, Let Me Tell You Where I’ve Been, Sababbin wallafe-wallafen Matan {asar Iran, dake {asashen Duniya, na 2006, an haife ta ne, a Amirka. Tare da ita kuma, aka tace, da wallafa littafin nan, wanda ya }unshi gajerun labaru da baitukan wa}o}i da kuma }asidu, na Amirkawa, ‘yan asalin {asar Iran, mai suna, A World Between: Poems, Short Stories, and Essays by Iranian-Americans, a 1999, a halin yanzu kuma mataimakiyar farfesa ce, a fannin Turanci da Sa~anin {al}alar Turancin, a Jami’ar San Jose, dake yankin San Jose, dake California.
Wani }wa}}waran al’amari game da Amirka shine, wallafe-wallafenta na sada ka da
sauran mutanen duniya. Tun ina }arama, lokacin da muka yi }aura, bayan Ya}in Duniya na
Biyu, na jima, ina ]aukar cewa, Amirka }asa ce ta samun dama da mafaka, don haka zuwan
iyayena, Amirka, wata dama ce, ta samun dukan damar da kuma aikin yi. Shi kuma
mahaifina, wanda ya ga wani munanan canje-canje, a }asarsu, a sakamakon gano
gur~ataccen mai da kuma siyasar Cacar Baki, zuwansa Amirka, ya nuna samun wata damar
ta sake fara harkokin rayuwa da biyan bukata. Bayan da muka gaji da rayuwar mamayar da
sojojin Rasha da Ingila suka yi wa }asar Iran, sai ya ri}a tunanin irin abinda zai faru da {asar
ta Iran da kuma rayuwarsa. Tun yana da }uruciya yake karanta manufofin mulkin
demokra]iyyar Amirka, a cikin Tsarin Mulkinta da kuma manufofin, ita kanta Amirkar, na
yin marhabin da wa]anda suka gaji da harkokin siyasar }asashensu, dake ku~uta daga
hannun mulkin mallaka da ba}in mulki. Ita kuma mahaifiyata, wadda duddugar ya}i ce, da
irin mamayar da }asar Faransa ta yi ma su, ta zo Amirka ne, don tabbatar da irin halayen
sojojin Amirka, da ta gani, lokacin da take koya ma su harshen Faransanci, bayan da aka
kammala ya}in. Don haka, ga mahaifana, Amirka wuri ne da za su samu damar ci burinsu na
rayuwa. Kusan duka, tsautsayi ne ya kawo su, amma, suna sane da irin abubuwan da suka
kawo su Amirkar.
Na girma ne a yankin arewacin California, wanda mafi yawan mutanen wajen farar fata ne,
da unguwannin turawan Ingila, wanda ya sa~a wa al’ada ta. Ba cikin na sani ba, sai ga shi na
zama ‘yar Californian, na kuma zama ba’amirka.
Amma a farkon rayuwata, ina tin}aho da asalina. Babu wa]ansu ‘yan kabilar {asar Iran, ko
faransawa, ko kuma dangina, dake kusa da mu, amma, na dage a kan al’adunmu. Mai
yiwuwa, sunana, ko kamannuna, ko irin abincin da muke ci (]imbin shinkafa da naman rago),
ko, watakila, wata shawara ce, na yanke, ta }yamar al’adun “wa]ansun” da suka waye,
yayinda nake fahimtar labarun da ake fa]a, game da duniya. Ya}in Vietnam ne, ya fara
fa]akar da ni game da sauran }asashen duniya, amma abubuwan da suka biyo bayan ya}in
ne, suka }ara sa na san cewa, lalle, ni ba’amika ce, ‘yar asalin {asar Iran.
A 1970, lokacin da Amirka ta fara tsoma baki, sosai, a harkokin siyasar Gabas Ta Tsakiya,
sai na fara sa ido game da harkokin da suka shafi {asar Iran. Lokacin da na je koleji kuwa,
tuni har Amirka ta mamaye manufofin }asashen wajen {asar Iran. Tuni kuma, mahaifina ya
fusata da irin yadda Amirka ta sanya aka ham~are za~a~~ar gwamnatin Firayin Minista
Mohammed Mossadegh, a 1953, wadda, tun ina yarinya ta fara sukar irin rawar da Amirka ke
takawa, a }asar ta mu. Kodayake, ba ni da wani ra’ayin siyasa, a lokacin, iyakata, kurum, in
san irin abinda ke faruwa a {asar Iran, sai na fara tambayoyi game da yaya Amirkawa suke?
Lokacin kuma da aka shiga rikicin kame ‘yan {asar Amirka, da kuma ~arkowar juyin juya-
halin {asar Iran, a 1979, sai na fara binciken asalin mahaifina da kuma }ara himmar bukatar
sanin irin al’adunmu.
Wallafe-wallafe da rubuce-rubuce su suka bu]e min idanu, sosai, game da asalina, na {asar
Iran. Lokacin ina }aramar yarinya kuwa, mahaifina, yana nuna sha’awar ga baitukan wa}o}i.
Ya kan karanta ayyukan mashahuran mawallafan baitukan nan, na {asar Persia, Hafez, da
Rumi da kuma Khayyam, da suka rubuta cikin harsunan Turanci da Pershiyanci, a bayyana,
kazalika da ayyukan mawallafan Ingila da }asashen Turai, irin su Baudelaire da Shelley da
kuma Shakespeare. Yana son wallafe-wallafe, kuma ya sha}u da karatunsu, kuma shine
babban abinda ya sa hankalina, ya ka]a zuwa ga {asar Iran da al’adun mutanenta. A wannan
lokacin {asar Iran na fama da tashin hankali, kuma gidajen watsa labarun Amirka ne, ke
fa]ar munanan abubuwa, game da ita da mutanenta. Har nunawa suka yi cewa, kyakkyawar
al’adarmu na da illa ga yankin Gabas Ta Tsakiya. Rayuwar }uruciyata cike take da sha’awar
litattafai irin su “Camel Jockey” da kuma gidan rediyon nan na Larabawa, mai suna “Ahab
the Arab.” Amma da na fara girma, sai na fara tunanin kare mutuncin }asata da jama’arta,
daga zargin cewa, su “masu tsauraran ra’ayoyi ne, kuma ‘yan ta’adda, ko mahara mutane.” A
makaranta da titunan gari da kuma gidajen telebijin, babu inda ba a kururuwar cewa, “a jefa
bom, a {asar Iran”, ko kuma “a kori jama’ar {asar Iran!”
A gida kuma, ni kan ji irin matsayin da mahaifina ya ]auka, da kuma fassarar irin yadda
harkokin siyasar {asar Iran ke gudana. Daga nan na fara fahimtar cewa, ashe }asarmu ce ta
haddasa wa]annan matsalolin, domin su suka fara kame mutanen {asar Amirka, daga
Ofishin Jakadncin Amirka,suka yi garkuwa da su. Irin wannan aika-aikatar da kuma wa]ansu
abubuwan da ake fa]a game da {asar Iran, ya fara nuna min irin abubuwan ake faruwa a
}asar. Maimakon kuma wannan al’amarin ya sanya in canja halina, game da ba}in kabilu,
‘yan asalin Iran, sai }ara du}ufa ga sanin {asar ta Iran da kuma al’adunta. Duk kuma
abubuwan da na sani, a da, da kuma yanzu, sun dawo ne ga harkar wallafe-wallafe da kuma
irin }arfin zuciyar da wannan ya sa min. A hankali dai, sai na fara saba wa da bambancin
asalina, da al’aduna, a matsayin ba}uwa. Tilas, a lokacin ra’ayoyina na rubuce-rubuce suka
koma ga rubutawa da fa]in labarun “mu”. Sai ya zama, tamkar wata rantsuwa na yi, ta
bayyana wa]annan labarun, na ba}i, jama’ar {asar Iran, a Amirka, wa]anda suka ci gaba da
ruruwa, a sakamakon juyin juya-halin da garkuwar da jama’a da kuma ya}in da }asashen
Iran da Iraq suka yi, kazalika da irin yadda ra’ayoyi da tunanin jama’ar }asar Iran yake ci
gaba da ha]uwa. Haka, na du}ufa a kan binciko abubuwan da suka shafi jama’ar {asar Iran
da al’adunsu, wa]anda suka san a zama mawallafiya, kuma ba’amirka.
A matsayina, na mai rubuce-rubuce, na fara ganin amfanin wannan martabar, kai har da
alfanunta, na bayyana ra’ayina game da wannan mawuyacin halin, da na shiga, wanda ya
nuna cewa, ni ba cikakkar ‘yar Amirka ba ce. Na yi }o}arin ~ullo da wata manufa, da kuma
muryar, a matsayin mawallafiya, a wani lokuttan rayuwata. Har ila yau, in yi wa]ansu
rubuce-rubuce, game da al’aduna da kuma bambancin da ya sa, har nake kutsawa ga sanin
asalina, wanda sai a Amirka zai kasance, }asar da ba ta da tabbas, sai dai ci gaba da mamaye
al’adu da harkokin siyasar wa]anda ke rayuwa a Amirka. An jima, kafin masu karatu, a
Amirka, su amince da wa]annan mawuyatan al’amurran, da kuma irin fa’idar da da suke
samu daga ba}in Iranawa, kazalika da wallafe-wallafen da ke }ara bayyana halayensu. A
yanzu kam, wallafe-wallafe game da jama’ar {asar Iran, dake }asashen duniya, sai }ara
ha~aka suke yi.
Ba}in zamani daga {asar Iran ne, suka }as}anta mutuncin wallafe-wallafen Amirkawa, ‘yan
asalin {asar Iran, Har ila yau, har da irin damar da wa]anda suka biyo bayansu suka samu,
na ba}untar Amirka. Iranawan dake Amirka sun yi na’am da irin ‘yancin da suka samu, na
fa]ar albarkacin bakinsu, da damar }ir}iro wallafe-wallafen al’adun da suka ha]a har da
muryoyin mawallafansu, wa]anda aka da]e da warewa, daga samun ilmi, a {asar Iran,
cikinsu kuwa har da muryoyin mata, da al’adun ‘yan tsiraru da kuma siyasar ‘yan adawa.
A rayuwata, ta mai rubuce-rubuce, na yi }o}arin ganowa da kuma ha]a bakin zaren wannan
mawuyaciyar al’ada. Na amfana da ]imbin tarbiyar mahaifana, da suka zo Amirka, bisa ga
dalilai da dama, wa]anda suka samo asali daga Ya}in Duniya na Biyu. Ya}i ne, wanda ya
ka]a akalar gwamnatocin dake da manufofi, a yankuna, da dama, a duniya, amma kuma ya
}wari miliyoyin mutane, wanda har ya kawo mahaifana, daga }asashensu, zuwa gidajen
kashe-ahu dake Birnin Chigaco, a lokacin da suka samu biyan bukata da dama. A matsayina,
na mawallafiya, na alfana da wa]annan manufofin da, dole, ‘ya’yan ba}i za su bayar da
labarin yadda aka haife su, a nahiyar da ba ta su ba. Damar da na samu, ta bayyana
ra’ayoyina, sun samo asali ne daga irin imanin da nake da shi, na zama mawallafiya, a
Amirka. Na yi imanin babu wanda zai zauna a Amirka, ba tare da ya yi }orafi ba, game da
irin yadda wannan }asar ke tsoma baki, sosai, a harkokin al’adu da siyasar duniya. Kuma, ina
sane da cewa, dole, mu ci gaba da sanin cewa, har yanzu }uruciya ke samun wannan }asar da
take ruwa da tsaki game da makomarmu. Don haka, duk abinda za ka fara wallafawa, bai
wuce somin-ta~i ba, game da al’adunka. Na yi imanin irin abubuwan da mahaifana suka gani,
a rayuwarsu ne ke shafar rayuwata, yake kuma zama musababbin wallafa labaran rayuwar ta
su, amma, matsayina, na mai rubuce-rubuce, bai kamata in waiga ga labarun na su ba, sai dai
abubuwan da suka wuce, na al’adun da na gada, don gabatar da sababbi.
Na san aikina, na wallafe-wallafe da rubuta baitukan wa}o}i da tace labaru, shi zai bayyana
ra’ayin matasan Amirka. Ina rubutu ne game da }addarorin tarihi da irin wahalolin da
iyayena suka sha, amma, rubuce-rubucena, sun kuma nuna irin }wazon da ake bukata, ga
dukan mawallafin dake Amirka. Wannan al’amarin ne, ya ha]e kan }asar nan, amma, kuma
ya kawo ~arakar da ta haifar da sababbin manufofi da muryoyi, da suka kutso kai. Duk da
yake wannan ~arakar ba ta da wata nasaba da rubuce-rubucen da nake yi, amma ya zama
dole, in ri}e matsayina, na ‘yar Amirka, da kuma yadda na fito, daga tsatson kabilun Amirka
biyu.
Labarin Mawallafin Ba’indiye Daga Akhil Sharma
Littafin Akhil Sharma, na farko shine, “Mahaifi Mai Biyayya”, An Obedient Father, wanda ya samu lambar yabo ta PEN/Hemingway, a 2000, da kuma ta Whiting Writers’, a 2001. Yana kuma rubuta wa Jaridun The New Yorker da The Atlantic Monthly. Yana ]aya daga cikin mawallafa, matasa, na Amirka, da Mujallar Granta, ta yi sharhi game da su, a 2007.
Babu abinda zan fa]a, da ya wuce wanda na sani, kuma ba wai ina wakilatar
mawallafan Indiyawan Dajin Amirka ba ne. Na fara rubuta ‘yan gajejjeran labaruna ne, tun
kafin in }are koleji. Na kuma yi hakan ne, saboda, wai ana musguna mana, ko kuma ba a kula
da mu ba. Dangina sun zo Amirka ne, tun cikin 1979.
Haka kuma nake, ni da ]an uwana da mahaifiyata da kuma mahaifina. Shekarunmu biyu da
zuwa, sai ]an uwana ya yi ha]ari, a wurin wankan kurme, wanda ya ta~a lafiyar
}wa}walwarsa. A lokacin shekaruna 10, na ]an uwana kuma 14.
Har yanzu kuma ]an uwan, nawa, yana nan da rai, sai dai bai iya tafiya, ba kuma iya magana.
Anup, wanda shine sunan ]an uwan nawa, ba ya iya cin abinci ta baka, don haka ta dubura,
ake ]ura abincin dake zuwa cikinsa, nan dab da ha}ar}arinsa. Anup ko juyawa ba ya iya yi,
daga kwance, don haka sai wani ya juya masa kafa]a, bayan duk awowi biyu, a kowane dare,
don kada ya samu mikin kwanciya.
[an uwan nawa, ya shekare biyu ne a asibiti, daga nan iyayenmu suka shawarta kula da shi.
Sai suka kawo shi gida, suka yi hayar ma’aikaciyar jinya. Idan banda wannan damuwar da
nake da ita, ta ]an uwana, wani abinda kuma na girma, yana damuna, shine rashin ku]i.
Domin muna cikin talauci, kuma mun dogara ne da kamfanonin inshore da muka ma’aikatan
aikin jinya, don haka muke jin tamkar ana wulakanta mu, kuma jama’a ba su sauke nauyin da
ya rataya a wuyansu. Sau da yawa, ma’aikatan jinyar ke alkawarin cewa, za su ri}a yin canjin
aiki, a wa]ansu ranaku, da kuma lokutta, amma ba za ka gansu ba. Har ila yau, saboda mu
ba}i ne, a gidanmu, mukan zama cikin fargabar kada a sace mana kayayyaki. Akwai ma,
ma’aikaciyar jinyar da ta same min abin was an da mahaifiyata ta sayo min a kasuwar
gwanjo.
Akhil Sharma ne, a unguwar Jackson Heights, wani yanki na Unguwar Queens, dake Birnin
New York, inda ke da cunkoson kabilun {asar Asia.
Har ya zuwa sauran shekara ]aya, in kammala karatun koleji, lokacin ina da shekaru 15,
lokacin, kawai, da na wallafa wadansu labarai, shine, lokacin da aka ba mu aikin aji. A
wannan ajin ina da wata malama, mai suna Misis Green, wadda ke yaba min, game da yadda
nake fahimtar ayyukan da aka ba mu, don haka sai take kula da abubuwan da nake yi, wanda
har ya san a fara rubuta labaru.
Da farko, duk labarun da nake rubutawa, sun shafi farar fatar Amirka. Ina tsammani saboda
duk wata almarar da na karanta, game da su ne. Amma muhimmin al’amari shine, sanin da na
yi cewa, duk wani abu, game da Indiyawan Dajin Amirka, bai da tasiri. Ina sane da cewa, a
matsayinmu na ‘yan tsiraru, wa]anda ba mu ha]a komai ba da masu rinjaye, bai da wani
tasirin da ya kai na farar fata.
Har ila yau, ma}ura ma, babu wanda ke kula da duk abinda zan wallafa, domin ba su kai na
farar fatar Amirka ba.
Daga cikin matsalolin da na samu, game da rubuta labarun farar fata, shine, ban san komai
game da su ba. Sai da na kai kusan }arshen kammala kolejina, na fara zuwa gidan wani farar
fata.
Na karanta tarihin rayuwar Ernest Hemingway. Na kuma tuna lokacin da na fara karanta shi,
da safe, a kan teburin cin abincin gidanmu. Na karanta wannan rayuwa ce ta Hemingway, don
in yi wa jama’a }aryar cewa, na karanta litattafai game da Hemingway. (Ni kan yi }arya da
karanta litattafan da ban karanta ba.)
A nan na karanta littafin, na kuma yi sha’awarsa. Abin kuma da ya ba ni sha’awa shine
Hemingway ya zauna ne, a }asashen Faransa da Spain, kuma ya je }asashe irin su Cuba,
wanda ya nuna cewa, ya she}e ayarsa, a rayuwa. A lokacin ina wasi-wasin zan fara zayyana
linzamin na’urori masu }wa}walwa ne, ko in zama injiniya, ko kuma likita. Amma da na
karanta littafin, sai kuma tunanina ya koma ga irin salon rubutun Ernest Hemingway, wanda
bai sha wuyar rayuwa ba.
Bayan da na karanta tarihi, da kuma karnta wa]ansu litattafan game da Hemingway. Na
karanta ]imbin litattafan tarihin rayuwa da kuma }asidu. Amma, a gaskiya, na karanta
litattafa tarihin rayuwar Hemingway, har 20, kafin in karanta wani littafinsa. Na karanta duk
wa]annan ne, domin ina son in koyi yadda zan maimaita irin abubuwan da ya yi, ba tare da
an gane ba. Da farko dai, ba ni wata sha’awar wallafe-wallafen shi Hemingway, kansa.
Tunanina shine, shi mawallafi ne, wanda ya canja min rayuwa. Hemingway, kamar yadda aka
sani, ya wallafa litattafai da sunayen wa]anda Amirkawa ke son karantawa. Ya yi wallafe-
wallafe game da ~arayi da sojoji, a {asar Italy da kuma ‘yan jaridu, a Birnin Paris. A cikinsu,
na koyi abubuwa, da dama, daga Hemingway, kusan ma, in ce komai da nake bukata, ta zama
mawallafi irin Hemingway ko kuma salonsa, na yadda ake rubuta litattafan da jama’a za su
so, ba tare da sun }osa da su ba. Masanan dake bincikar ayyukan Hemingway, sun nuna
cewa, labarunsa suka fara ne daga tsakiya. Yakan sa mai karatu, ya ga tamkar ya san inda ya
nufa, idan ya fara bayani. Wannan kuma ya sa yake da wani salon da babu mawallafin
almarar da yake da shi, wanda da wuya za ka gane cewa almara ce.
Ni kam, tunda almajirin Hemingway ne, wanda bai ta~a karanta wani littafin da ya wuce na
farar fata ba, sai da na je koleji, don haka ni rubuce-rubuce, ba su wuce rubuce-rubucen ba.
Mawallafi, Ernest Hemingway ne, wanda ya rayu daga 1899 zuwa 1961, a gidansa, dake
Kurmin Sun Valley, dake yankin Idaho, a 1939.
Rubuce-rubuce, bai wuci jeranta kalmomi ba, ko kuma wa]ansu ‘yan dabarun da za su janyo
hankalin mai karatu. Ni kan yi tunanin haka, kodayaushe, don haka gungun likitocin fi]a, bai
dame ni ba, domin zuciya da matsarmama, suna nan a matsayinsu, ga dukan wanda bai lafiya,
haka kuma gungun mawallafa, ma bai dame ni ba.
Na zo Amirka ne, a cikin kakar gudun hijira. A sakamakon haka ne kuma, ‘yan gudun hijira
daga }asashen Asia, suka nacewa rayuwar Amirka, dangane da irin abubuwan dake faruwa
da danginsu, a gida. Ni kam, na yi sa’ar karanta litattafai da dama. (Ina tsammanin, ni kaina,
mawallafi ne, amma ni kan yi tunanin, da a ce, na yi shekaru 50, ina rubuce-rubuce, watakila
da litattafaina sun kar~u, }warai, da dukan mai karatu zai nema.)
Littafina, na farko, ya samu lambar yabo ta PEN/Hemingway. A kan bayar da wannan
kyautar ne, ga wanda ya fara wallafa littafi, a kowace shekara. Wanda ya ba ni wannan
lambar girman, ‘ya’yan cikin Hemingway ne. Na amince da Patrick Hemingway, wanda ya
ba ni lambar yabon. Ni, da wannan, farar fata, adali, mun zauna a teburin taro, kusan mintoci
10 ko 15. Ban kuma fa]a masa yadda na ]auki mahaifinsa ba, domin ina jin kunya.
Maimakon haka, sai muka yi magana, game da yadda mahaifinsa, ke samun sunayen
litattafansa, irin su The Book of Common Prayer. Wani lokacin idan na tuna irin sa’ar da nake da ita, ba ni kan koka ba.
Tasiri Game Da Ayyukana
Daga Tamim Ansary
Mawallafi, Tamim Ansary ne, lokacin da ake hira da shi, a gidansa, dake Birnin San
Francisco.
Tamim Ansary, wanda ya wallafa litattafan “Yamma Da Birnin Kabul”, Gabas ta Birnin New York”, West of Kabul, East of New York, shi ke gudanar da taron Mawallafan Birnin San Francisco Writers Workshop, ]aya daga cikin tsofaffin tarurrukan mawallafan dake ake yi, kyauta, a Amirka. Yana wallafe-wallafe, yana kuma bayar da laccoci game da {asar
Afghanistan, da Tarihin Musulunci da Mulkin Democra]iyya da kuma wa]ansu rubuce-rubucen da kuma al’amurran da suka shafi matsalolin ba}i.
Idan na tuna baya, game da irin yadda ayyukana suka “canja rayuka”, ni kan gane cewa,
tushen labaruna, kamar da baka aka fa]e su. An haife ni, a cikin dangin dake wallafa
baitukan wa}o}i, da bayar da labarai, da almara da kuma tunanin ]an adam, na kusan dubban
shekaru, tun lokacin su Khwadja Abdullah Ansary, na Birnin Heart, kodayake, lokacin da ina
}arami, ban karanta irin wa]annan litattafan ba, an dai ba ni labaran da suka }unsa, da kuma
manufofin labarun, lokacin da muke hira da mahaifina, da }anensa da kuma ‘yan uwana da
abokai, wa]anda ke taruwa, kullum, don haddace baitoci da karin magana, da tantauna
muhimman al’amurra, masu ]imbin yawa, a lokacin da ake shan shayi. Ni kuma in
kishingi]a, kusa da mahaifina, ina saurarensu.
Daga nan ga kuma dangina, da na girma, a cikinsu, masu bayar da labaru, a }ar}ashin
jagorancin kakata, K’koh, wadda kafarta ba ta ta~a taka aji ba, ba ta san yadda ake rubuta
sunanta ba, amma take fa]a ma na, labarun duniyar samudawa da matsafa da gwarzayen dake
shawagi a doron }asa, inda itatuwa ke tsira, idanu da dawaki na tashi sama, su kama da wuta.
Maganganunta akwai tsorataswa, mu kuma yara, sai mu taru, tamkar ‘ya’yan kuikuyo, muna
sauratenta. A ta}aice dai, ba ni gajiyar da wa]annan labarun. A lokacin, manya ba su da
yawa, don haka na ci karena, babu babbaka, daga nan kuma na fara rubuta nawa labarun.
A lokacin na iya karatu, abinda ya bu]e min taskar ke nan, da ta }unshi kundin littafai 20,
dake cikin littafina, mai suna “Littafin Ilmi”, The Book of Knowledge. Littafin ya yi kama da
{amus na yara. A kullum, idan wana ya tafi makaranta, ni kan duba cikin kundin, don gano
abinda ya ha]u ya yi taurari, ko su wanene suka gina dalar dake {asar Masar, ko yadda za ka
bambance tsakanin giwar {asar Indiya, da kuma ta Afrika, wanda da zarar sauran sun dawo
gida, in fara ba su labara.
Duk abinda na rubuta, bai wuce daga wannan tsatson ba. Ni kan tuna lokacin da nake duba
kundin nan, na ilmi, da yadda nake alfaharin fa]a wa jama’a abinda na gano, da kuma muryar
kakata, da kamar ke fitowa, daga cikin duhu, da labarun irin wa]annan tafiye-tafiye na
aljannun dawaki. Har yanzu kuma, ina tunawa da yadda mahaifina da mutanensa, ke hira,
amma yanzu na kai wani matsayin da fa]insa ya mamaye duniya, muryoyi kuma suka shiga
kafofin watsa labarun da dukanmu ke }o}arin tantance irin abinda wannan duniyar ke ciki,
don fa]a wa jama’a abubuwan mamakin da muka gano.
Agha Shahid Ali
An haifi Agha Shahid Ali, a 1949, ya kuma bar duniya a 2001. Mawallafin baitukan wa}o}i ne, ba’amirke ]an asalin yankin Kashmir dake Indiya. Ya girma ne, a tsakanin mawallafa baitukan wa}o}i, cikin harsunan Turanci da na Persia da kuma Urdu. Agha Shahid Ali ya zauna a {asar Amirka, tun yana }arami, lokacin da mahaifansa ke nazarin digirin-digirgir, a Jami’ar Ball, dake Indiana. Ya kuma sake komawa Amirka, lokacin da ya fara tasawa, inda ya yi karatu, ya koyar, ya kuma wallafa mafi yawan baitukan wa}o}insa. Ya koyar ne, a
jami’o’i da dama, irin su Jami’ar Utah, da Kolejin Warren Wilson da kuma Jami’ar Massachusetts, ta Amherst. Shi kuma ya fara wallafa baitukan wa}o}i, daga cikin harshen Urdu, wanda ya sanya wa suna ghazal, ya zuwa harshen Turancin baitukan {amus na lexicon, kazalika ya tashe wani littafin turancin na ghazals, mai suna Ravishing DisUnities: Real Ghazals in English. Amma an fi saninsa da salon baitukansa, masu shiga zuci, wa]anda suka sa kundinsa, mai suna A Nostalgist’s Map of America,da The Country Without a Post Office, da Rooms Are Never Finished, ya yi shahara. [alibai na }aunarsa, wanda ya sanya Ma]aba’ar Jami’ar Utah ta ajiye wata lambar yabo, da sunan Agha Shahid Ali, don tunawa da shi.
Lurun Mutanen Dacca . . . ta kusa shekarewa, tana tattara lurun mutanen Dacca, masu tsada.
-in ji Oscar Wilde, a littafin, The Picture of Dorian Gray Wa]annan lurukan na mutanen Dacca
wa]anda aka sani da tare iska
da ruwan sama da ra~a,
wanda ba a yayinsa, ya wuce
kusan shekaru ]ari. “Babu kuma
Wanda ya sani,” in ji kakata,
“kada ka ji yadda na ke ji, idan na sa,
ko na ta~a wannan tufa..” Sau ]aya
take sa wa, once, ta zubo shi har }asa, kamar
irin na sadakin mahaifiyarta, mai aminci
gidan aka ja, dukan fa]in
yadinsa shidda, aka ]aura shi.
Bayan wa]ansu shekaru, in ya fara yagewa,
sai a ri}a ]inka mashari da shi
da zaren dake da ruwan zinari
a ]in]inka shi barjat ga
}anne da surukati.
Su ma wa]annan sun wuce.
A tarihi, an ce, akan yanke
sa}ar takwalar ne,
ba tare da sanin kowa ba, a yankin Bengali,
Turawan su kwashe tsantsar audugar
zuwa {asar Ingila.
Tarihi y ace mutane ka]an ke amfani da shi,
in ji kakata, kuma
damman sulunsa, a yau
suna da kaurin da sai a
lokacin asubahin hunturu
za ka tashi, ka yi addu’a
ka kuma koma, ka }udundune.
Wata rana, in ji ta, iska
ya kan yi kaurin ra~a: har ta ji
tana shiga tsakanin yatsanta da zobe.
Baitukan The Dacca Gauzes ne, daga wallafe-wallafen Agha Shahid Ali, na The Half-Inch Himalayas da aka buga, a 1987, aka sake bugawa, da iznin Ma]aba’ar Jami’ar Wesleyan.
Amirkawa ‘Yan {asar Russian
TARIHI
“Sule, Gaira Kwabo” Daga Gary Shteyngart
An haifi Gary Shteyngart ne a Birnin Leningrad, ya kuma yi }aura zuwa {asar Amirka, tun yana da shekaru bakwai, a duniya. Littafinsa, mai suna Absurdistan, wanda aka buga a 2006, na ]aya daga cikin litattafansa 10, shahararru, a wannan shekarar, da manyan kafofin watsa labarai, cikinsu har da Jaridar New York Times da Time magazine, suka yi Magana a kai. Littafinsa, na farko, shine, The Russian Debutante’s Handbook wanda aka buga a 2003, ya kuma lashe lambar yabo ta Stephen Crane, a matsayin labarin almarar da ya fi kowanne, daga cikin matasan mawallafa dake Amirka, a 2007, in ji Mujallar Granta. Kafin mutuwarsa, mataimakin farfesa ne, a fannin }ir}iro wallafe-wallafe, dake Jami’ar Columbia, ta Birnin New York.
Lokacin da nake da shekaru 14, na fara mantawa da harshena, na {asar Rasha. A
ta}aice, zan iya fuskantar yarinya, in fa]a mata “barka dai, ko yaya dai”, ba tare da ta ji
karyewar harshen nan na irin na Okht Hyzer ba, wanda, mai yiwuwa ma, wani sunan
mutumin {asar Turkiyya ne. Akwai abubuwa uku, da nake son yi, a bisa ga hasashena. Na
farko dai, in je Jihar Florida, inda na fahimci cewa, kabilarmu sun gina wa kawunansu
aljannar duniya, akwai kuma wata yarinyar, da nake tsammani, haifaffar kabilarmu ce, da ta
fa]a min cewa, tana }aunata, saboda abubuwa da dama, in ku ci duk wani irin abincin da ake
dafawa, a gidan abinci na McDonald, a koyaushe. Iyayena sun yi imanin cewa, duk wanda ke
zuwa gidan cin abinci, ko sayen kayayyaki, a manyan kantunan dake kan titin Orchard,
attajirai ne, ko almubazzarai, masu kashe “ku]in banza”, da muke jin labarunsu, a gidan
telebijin. Amma, ko iyayena, da suke }aunar Amirka, gwargwadon yadda ba}i ke yi, ba za su
}i sha’awar daular dake Jihar Florida ba, da wurin hutawa, dake bakin teku da kuma
sanannen fim ]in nan na aljannun ~eraye, da ake kira Micky Mouse.
Lokacin da na kai rabin karatuna, a makaratar koyon harshen Hebrew, lokacin hutun hunturu,
muka ha]u da wa]ansu dangin gidaje biyu, ‘yan {asar Rasha, cike da wata }aramar safa,
sa’ad da nake wajen }arshen titin I-95, kan hanyata zuwa Jihar Aljannar-Duniya. Uku daga
cikin wa]annan mutanen sun fuskance mu, sai dai ]aya daga cikinsu, wata budurwa ce, kuma
duk sun yi kama da juna, amma dangina, kaf, nauyinsu bai wuce awo (laba) 300 ba. Akwai
ma hoton da muka ]auka, cike da farin ciki, a }ar}ashin hanyar jirgin }asan da ta wuce, a
saman Cibiyar EPCOT, tamkar muna yi wa juna “barkan mu”, déjà-vu da zuwa sabuwar
}asar aljannar-duniya, irin wadda kabilatar Yahudawa, ‘yan koli, ke ta mafarkin saka
kafafuwansu, a wurin, idan sun gama talla.
Gary Shteyngart ne, mawallafin Littafin nan mai suna Absurdistan, ya kuma koyar a Jami’ar Columbia, dake Birnin New York.
Tikitin sha}atawa a Dandalin Disney, kyauta ne, wanda idan kuwa a Birnin Orlando ne, sai
mun yi zaman jiran. Lokacin da jami’in dake sayar da tikitin ya kalli irin rigar da mahaifina
ya sanya, sai ya kada baki, ya tambaye ni, “Daga {asar Rasha kake?” Sai n ace “Leningrad.”
“Bari in }ara, Kai injiniyan gyaran motoci ne?”
“Eh, ni injiniyan gyaran motoci ne. . . To, ga tikitinka nan.”
“Sule, Gaira Kwabo”, wallafar Gary Shteyngart ce, kuma mallakarsa ce, tun 2007. Littafin ya fara fitowa ne, a Birnin New York. Aka sake buga shi, da iznin Hukumar Wallafe-wallafe ta
Denise Shannon.
Sululun da muka yi a saman hanyar jirgin MacArthur, ya zuwa Gefen Tekun Miami, ya fi
komai armashi ga rayuwata. Ba ku ji, yadda na ji ba, ina ga itatuwan kwakwar nan, da
}ananan jiragen ruwa dake ta walanke]uwa, a ruwa, bayan manyan gidajen canjin ku]a]en
waje, da kuma manya-manyan gine-ginen da kamar da gilashi aka gina su, suna ta }yallin
launin sararin samaniyar ruwan dake }ar}ashinsu, da kuma mu’amala ta da wata she]aniyar
mata. A ranar nan, sai ga ni tsundum cikin iskar ruwan teku. Kash, amma sai da ma na jira.
[akunan hotel ]in, da iyayena suka kama, sun fi kama da tantunan soja, maimakon gadaje da
kuma wani kyankyason da girmansa ya kai inci shida, da wani abinda ya yi kama da hannu.
Da muka tsorata da Gefen Tekun na Miami, sai muka koma Fort Lauderdale, inda wata matar
{asar Yugoslavia, ta ba mu masauki, a wata ru~a~~ar hotel, kusa da bakin teku, inda ke da
telebijin, ta kyauta. Kai sai ta kai dai muna ta bilinbituwa, tun daga babbar hanyar zuwa Hotel
]in Fontainebleau Hilton, ko na’urar kai mutane saman bene, ta gilashi, har ya zuwa wurin
cin abincin dake can tsororuwar ginin, inda za mu iya ganin ]aukacin inda ke da alamar,
“Don Allah, tsaya, kafin a ce ma ka zauna”, can }arshen }ar}ashin teku, watau Tsohuwar
Duniyar da muka baro, kafin… da kuma wurin da ake zolayarmu.
Iyayena da abokansu, kam, wannan hotel ]in, ta ‘yan {asar Yugoslavia ta yi ma su, don
akwai gidan kashe-ahu. Mahaifina ya yi rashe-rashe, a rana, ]aure da wani fatari, mai launin
ja da ba}I, yayinda na yi ta yawata, a cikin rairayin bakin tekunn, ina wuce ‘yan matan, suna
gasa jikinsu, da zafin rana.
“Barka dai.” Da jin lafazin dake fitowa bakina, ka ji na ]an Amirka, ba wanda haihuwa ta
mayar da shi ]an }asa ba, amma idan har ina son in yi wa wata yarinya kari, sai na taka
rairayin nan, mai zafi, dake tafin }afata, abinda ke da tarihin da ya wuce, irin katin da aka ba
ni, na iznin shigowa }asar, wanda na dangwala yatsana, a kai.
Da muka koma hotel, sai aka yi ta nuna mana fim ]in “Star Trek”, ba iyaka, a kan kafofin
nan na 73 ko na 31, ko kuma wa]ansu lambobin, ban ta~a ganin irin wannan tsohon akwatin
telebijin ]in ba, wanda bai yi kama da irin wanda muke da shi ba.
Da muka koma Birnin New York kuma, sai na li}a rediyona, a kunne, don in manta da hutun
da muka je. Wani lokacin idan muka wuce wata itaciyar kwakwa, sai mu ]an biya gidan
abincin MacDonald. Har yawu ke gudano min, a baki, idan na tuna da suntumemen
hamburger ]in nan, da marka]a]]en tumatur da ake shafawa, tare da albasa. Da kuma
yankan burodin nan, da irin fushin da Coca-Cola ke yi, da ~ul~ular da soda ke yi, idan ta
kwarara cikin ma}oshi. Na kuma kutsa kai cikin inda haya}in gasa nama, ya turnu}e, su
kuma wa]annan }attin Rashawan na biye da ni, ga su nan jaja-wur. Babu laifi, mun kashe
kwa]ayinmu, kafi mu bar hotel ]in, har da wannan matar dake da faffa]ar fuska irin ta
mahaifiyata. Ba laifi, ta ba mu cikakken abincin mutanen {asar Rasha. Dafaffen kwoi
}unshi, a takarda mai }yal}yali, watau vinigret, da gayen salad ]in {asar Rasha, a cikin wani
tsohon gwangwanin dar~ar salad, da naman kaza, mai sanyi, da ake ha]awa da cincin, na
abinda ake kira bulka. Amma sai na ro}e su cewa, “Ba a barin mu tafi da shi, sai dai a saya a nan”. Dagan an sai na ji jikina ya yi sanyi. Ba sanyin kudancin Jihar Georgia ba, amma sanyin cewa jikin na wa, ya gamu da abinda yake bukata, a kan lokaci. Sai na zauna, a tebur, can gefen mahaifana da abokansu. Na yi }uri, ina kallon ba}in nan, na cin abinci, irin na }asarsu, sai ha~a ke motsi, da yadda suke lakato dafaffen }wan nan, suna kai wa baki. Su kuma iyayen yarinyar, wadda, kusan }ibarmu ]aya, amma akwai bambancin rashin ha}uri, suka ba ta wani kwa~a~~en salad, da cokali. Su kuma mahaifana, sai suka dumfari wurin wanke hannaye da abin zu}ar lemun da MacDonald ke bayarwa, kyauta, yayinda wa]ansu Amirkawa, suka zo da yara suna ta ihun murnar, an kawo su gidan abincin da suke so. Mahaifana, sai suka fara dariyar irin wautar da na yi. Na koma gefe, bayan ina jin yunwa, ni kuma ka]ai! Ba su san ni da haka ba. Aljihuna cike da canjin da zai saya min hamburger da kwalbar Coca-Cola. Amma sai na ga ya kamata in kare mutuncina, na }i cin wannan kwa~a~~en salad ]in, na gargajiya. Iyayena, sun }i kashe ku]i, don suna tsoron rashin lafiyar da zai kai ga likita na gwada lafiyar hantarka, wanda na iya sa a kore su daga wurin aiki, don turancinsu dama bai yi }wari ba. Dukanmu dai banza ce ta kori wofi, muna ta yi wa juna da}uwa cikin duhu. Wannan canjin dai, yana nan cikin aljihuna, sai kuma }ara hassala nake yi, ga kuma }abar cikina ta fara tambaya. Amma bai haifu ba ke nan ga iyayena.
Dakushwar Ayyukana Daga Lara Vapnyar
Lara Vapnyar ta yi }aura ne daga {asar Rasha zuwa Birnin New York, a 1994, inda ta fara wallafa gajejjeran labaru, cikin harshen Turanci, a 2002. Ita ce take da gajejjeran labarun nan biyu, watau, Broccoli and Other Tales of Food and Love na 2008, da There Are Jews in My House na 2004, kazalika da Memoirs of a Muse a 2006.
Mawallafiya, Lara Vapnyar.
Lokacin da ina budurwa, na kusa ru]ewa da wallafe-wallafen marubata da dama. A duk
lokacin da na ]auko littafi, don karantawa, sai in ga na fara sha’awarsa. Akwai lokacin da na
kan karanta litattafan Gogol, ka]ai, a lokacin bazaar, in kuma ce babu wani mawallafi, ]an
{asar Rashan da ya fi shi, amma ya zuwa watan Satumba, sai na koma ga litattafan
Dostoyevsky, na yi watsi da na sauran, cikin watanni ‘yan }alilan, kuma sai in koma ga
litattafan Gogol. Naka na ri}a sha’awar litattafan mawallafa, amma ba dole ba ne, duk abinda
suka ce ya yi min da]i, alal misali, irin su Tolstoy. Wani lokacin babu abinda zai fa]a ma ka,
sai doguwar lacca. Wani lokacin, idan na karanta litattafansa, ni kan yi tunanin irin yadda
yake dawara, kamar in ce yadda uba ke sa~a wa ]ansa, ko kuma in ce, “Kai, }yale ni, in ji
da]in littafin.”
Na fi da]ewa, ina mu’amala da karanta litattafan Chekhov. Ba zan iya cewa, ko na fara
}aunar labarunsa ba ne, ko kuma hotonsa dake kan littafin ne. Duk dai abinda na ce, daidai
ne. Labarunsa suna }ayatarwa, kuma da gaske yake yi. Sukan fusata mutum, amma akwai
abubuwan dariya, na dariyar kuma, masu ma’ana. Labarun ne da za ka ci dariya. Chekhov na
son mai karatu ya dara. Amma, mafi muhimmanci game da Chekhov shine, irin yadda yake
ingiza mai karatu ya }ara bu]e idanunsa ya san abubuwan da bai ta~a sani ba.
Ya kan sa mai karatu ya kusa su}ewa, don zumu]i. Na fara sabawa da halin Chekhov, kamar
yadda na saba da na Gurov da Anna Sergeevna, haka kuma na sarkin walwala, Kashtanka.
Ban ta~a kuma damuwa da labarun soyayya ba, sai da na fara karanta littafin nan, mai suna
Rothschild’s Fiddle. Duk da sunan da yake da shi, labarin ba game da Rothschild ba ne,
amma game da wani azzalumin ]an {asar Rasha, mai suna Yakov.
Rothschild, ba bakin komai yake ba, a labarin, kamar wani ]an }aramin bayahude ne, amma
ba lalatacce ba, amma makirin mutumin da ya zama abin tausayi. Akwai kuma wani labarin
na Chekhov, da ko kusa ba na so, amma, dole na so shi. Labarin na wani bayahude ne, kamar
ni. Na kuma gane, irin yadda sauran yahudawan suke, a cikin labarun Chekhov. Ba azzalumai
ba ne, amma, ba su da cika alkawari da ha]ama. Haka Chekhov ya bayyana yahudawa.
Bayan da na yi }aura zuwa {asar Amirka, sai na fara mu’amala, a matsayina, na
mawallafiya, da wa]ansu abubuwa biyu da suka faru da ni, a lokaci guda. Mawallafan, yau
da kullum na Amirka, sai suka ja ra’ayina, musamman wa]anda suka yi kama da ni, watau
haihuwar ‘yan gudun hijira. Na kuma yi sha’awar salo da zurfin tunanin Jhumpa Lahiri, da
~a~atun Junot Díaz, da }urun Alexander Hemon. Ka]an ta rage, da na fara kwaikwayonsu,
lokacin da na ssamu tsaiko ga harkokin rubuce-rubuce, da kuma na taimaka, ga bin
halayensu, lokacin da na tsaya, cik, ga harkokin rayuwa.
Amma, a gaskiya, babu wanda nake sha’awar labarunsa na soyayya, a rayuwata, irin
Chekhov. Kodayaushe, litattafansa ne, a gefen gadona, ni kan kuma karanta su, jefi-jefi, don
su ri}a tuna min game da sau}in kai da rashin dungun labarun Chekhov, wajen tsage gaskiya.
Har abada, ba za a manta da mawallafin wasannin kwaikwayo, ]an {asar Rasha, Anton
Chekhov ba. Wannan hotonsa ne, a wani gidan wasannin kwaikwayo dake Minneapolis, a Minnesota.
{arin Kafofin Bayanai Irin wallafe-wallafen da al’adu da dama da ake da su, yau, a Amirka.
Jimlarsu
Bloom, Harold, ed. Asian-American Writers. New York: Chelsea House, 2009.
Bona, Mary Jo and Irma Maini, eds. Multiethnic Literature and Canon Debates. Albany: State University of New York
Press, 2006. Botelho, Maria J. and Masha K. Rudman. Critical Multicultural Analysis of Children’s Literature: Mirrors, Windows and Doors. New York: Routledge, 2009. Cutter, Martha J. Lost and Found in Translation: Contemporary Ethnic American Writing and the Politics of Language Diversity. Chapel Hill: University of North Carolina, 2005. East, Kathy and Rebecca L. Thomas. Across Cultures: A Guide to Multicultural Literature for Children. Westport, CT:
Libraries Unlimited, 2007.
Gates, Pamela S. and Dianne L. Hall Mark. Cultural Journeys: Multicultural Literature for Children and Young Adults.
Lanham, MD: Scarecrow Press, 2006. Gilton, Donna L. Multicultural and Ethnic Children’s Literature in the United States. Lanham, MD: Scarecrow Press, 2007. Lai, Him Mark, Genny Lim, and Judy Yung. Island: Poetry and History of Chinese Immigrants on Angel Island, 1919-1940.
Seattle : University of Washington Press, 1991. Nelson, Emmanuel S., ed. The Greenwood Encyclopedia of Multiethnic American Literature. Westport, CT: Greenwood,
2005. Norton, Donna E. Multicultural Children’s Literature: Through the Eyes of Many Children. Upper Saddle River, NJ: Merrill
Prentice Hall, 2001. Regier, Willis G., ed. Masterpieces of American Indian Literature. Lincoln: University of Nebraska Press, 2005. A lura cewa, wa]annan wallafe-wallafen biyar, na daga cikin irin maganganun da su kansu Indiyawan Dajin Amirka, suka
jima suna yi, game da al’adunsu, ta irin dangantakar da suke da ita da Indiyawan kansu.
Za~a~~un Mawallafa
Abu-Jaber, Diana. The Language of Baklava. New York : Pantheon Books, 2005.
Memoir of growing up with a gregarious Jordanian father who loved to cook.
Sample text: http://catdir.loc.gov/catdir/enhancements/fy0622/2004056828-s.html Alarcón, Daniel. War by Candlelight: Stories. New York: HarperCollins Publishers, 2005.
Alexie, Sherman. The Absolutely True Diary of a Part-Time Indian. New York: Little, Brown, 2007. In his first book for young adults, based on the author’s own experiences, coupled with poignant drawings by acclaimed
artist Ellen Forney, that reflect the character’s art, Alexie tells the story of Junior, a budding cartoonist growing up on the
Spokane Indian Reservation.
Sherman Alexie Website: http://www.fallsapart.com/ Agha, Shahid Ali. A Nostalgist’s Map of America. New York: W.W.
Norton, 1997. Sample text: http://www.nortonpoets.com/ex/alianostalgists.htm Agha, Shahid Ali. Call Me Ishmael Tonight: A Book of Ghazals. New York: W.W. Norton, 2003. Agha, Shahid Ali, ed. Ravishing Disunities: Real Ghazals in English. Middleton, CT: Wesleyan University Press; Hanover,
NH: University Press of New England, 2000. Agha, Shahid Ali. Rooms Are Never Finished. New York: W.W. Norton, 2001.
Sample text: http://www.nortonpoets.com/ex/aliaroomsare.htm Agha, Shahid Ali. The Country Without a Post-Office. New York: W.W. Norton, 1997.
Agha, Shahid Ali. The Half-Inch Himalayas. Middleton, CT: Wesleyan University Press; Hanover, NH, 1987.
Amin, Dina A. Alfred Farag and Egyptian Theater: The Poetics of Disguise, with Four Short Plays and a Monologue. Syracuse, NY: Syracuse University, 2008. Ansary, Tamim. West of Kabul, East of New York: An Afghan American Story. New York: Picador, 2003. Arana, Marie, ed. The Writing Life: Writers on How They Think and Work: A Collection from the Washington Post Book World. New York: Public Affairs, 2003. Arana, Marie, American Chica, Two Worlds, One Childhood. New York: Dial Press, c2001. Arana, Marie. Cellophane. New York: Dial Press, 2006.
Arana, Marie. Lima Nights. New York: Dial Press, 2009.
Burns, Carole, ed. Off the Page: Writers Talk About Beginnings, Endings, and Everything in Between; introduction by
Marie Arana. New York: W. W. Norton, 2008. Carpio, Glenda R. Laughing Fit to Kill: Black Humor in the Fictions of Slavery. New York: Oxford University, 2008. Díaz, Junot. Drown.New York: Riverhead Books, 1996.
A lura da tarin litattafan wannan mawallafin
Díaz, Junot. The Brief Wondrous Life of Oscar Wao. New York: Riverhead Books, 2007.
Early, Gerald L. One Nation Under a Groove: Motown and American Culture. Rev. and updated ed. Ann Arbor: University
of Michigan Press, 2004. Early, Gerald L. This is Where I Came In: Black America in the 1960s. Lincoln: University of Nebraska Press, 2003. Gass, William H., Naomi Lebowitz, and Gerald Early. Three Essays: Reflections on the American Century. St. Louis:
Missouri Historical Society, 2000.
Ilibagiza, Immaculée, with Steve Erwin. Led by Faith: Rising From the Ashes of the Rwandan Genocide. Carlsbad, CA: Hay
House, 2008. Ilibagiza, Immaculée, with Steve Erwin. Left to Tell: Discovering God Amidst the Rwandan Holocaust. Carlsbad, CA: Hay House, 2006.
Jin, Ha. A Free Life. New York: Pantheon Books, 2007.
Jin, Ha. Waiting. New York: Pantheon Books, 1999.
Jones, Tayari. Leaving Atlanta. New York: Warner Books, 2002.
Jones, Tayari. The Untelling. New York: Warner Books, 2005.
Karim, Persism M., ed. Let Me Tell You Where I’ve Been: New Writing by Women of the Iranian Diaspora. Fayetteville:
University of Arkansas, 2006. Karim, Persis M. and Mohammad Mehdi Khorrami, eds. A World Between: Poems, Short Stories, and Essays by Iranian Americans. New York: George Braziller, 1999.
Kenan, Randall. The Fire This Time. Hoboken, NJ: Melville House, 2007.
Kenan, Randall and Amy Sickels. James Baldwin. Philadelphia, PA: Chelsea House, 2005.
Kenan, Randall. Let the Dead Bury the Dead. San Diego: Harcourt Brace Jovanovich, 1992.
Kenan, Randall. Walking on Water: Black American Lives at the Turn of the Twenty-First Century. New York: Knopf,
1999.
Sample text: http://catdir.loc.gov/catdir/samples/ random043/98041730.html Lee, Jennifer 8. The Fortune Cookie Chronicles: Adventures in the World of Chinese Food. New York: Twelve, 2008. Marshall, Ann, ed. Home: Native People in the Southwest; with poetry by Ofelia Zepeda. Phoenix, AZ: Heard Museum,
2005.
Nguyen, Bich Minh. Stealing Buddha’s Dinner: A Memoir. New York: Viking, 2007.
Power, Susan. The Grass Dancer. New York: Putnam’s, 1994.
Power, Susan. Roofwalker. Minneapolis, MN: Milkweed Editions, 2002.
Sharma, Akhil. An Obedient Father. New York: Farrar, Straus and Giroux, 2000.
Shteyngart, Gary. Absurdistan. New York: Random House, 2006.
Shteyngart, Gary. The Russian Debutante’s Handbook. New York: Riverhead Books, 2002.
Sample text http://www.loc.gov/catdir/enhancements/fy0720/2001047676-s.html Vapnyar, Lara. Broccoli and Other Tales of Food and Love. New York: Pantheon Books, 2008.
Vapnyar, Lara. There are Jews in My House. New York:
Pantheon, 2003.
Sample text http://www.loc.gov/catdir/samples/ random045/2003042975.html Zakaria, Fareed. The Post-American World. New York: W.W. Norton, 2008.
Zepeda, Ofelia. Ocean Power. Tucson: University of Arizona Press, 1995.
Zepeda, Ofelia. Where Clouds Are Formed. Tucson: University of Arizona Press, 2008.
Shafukan Yanar Gizo
Academy of American Poets
Cibiyar Marubuta Baitocin Wa}o}i Ta Amirka, na tallafa wa wa}e-wa}en baitoci, ta fannoni da dama, ciki kuwa har da
Watan Rubutun Baitocin Wa}o}i, na (Afrilu), da cibiyar karatu, kyauta, a yanar gizo, game da darussan nazarin baitocin
wa}o}i, ta malaman manyan makarantu, da [akin Ajiyar Faya-fayen Baitocin Wa}o}i da kuma Yanar Gizon Mawallafa
Baitocin Wa}o}in dake http://www.poets.org
{ungiyar Mawallafa Litattafai da Al’adun Afrika
Na bukatar nazarin wallafe-wallafen Ba}a}en Fatar Amirka, game da al’amurran yau da kullum da kuma sauran bayanai
game da al’adu. Ko kuma don inganta amfana da wallafe-wallafen Ba}ar Fatar Amirka. Tana kuma taimakawa ga ]aliban
dake bukatar nazarin wallafe-wallafe da al’adun Ba}ar Fatar Amirka, a shafin yanar-gizo mai kamar haka:
http://aalcs.marygrove.edu
{ungiyar [akunan Karatu ta Amirka
{ungiyar [akunan Karatu ta Amirka na inganta harkokin ]akunan karatu da kuma ]abi’ar yin karatun, ciki kuwa hard a
“rashin nuna bambanci da }yama, da kuma bayar da cikakkar dammar samun ilmi da ci gaba da neman ilmin, da kuma
‘yancin wasa }wa}walwa, kazalika da wallafe-wallafen {arni na 21”, a shafin yanar-gizo mai kamar haka:
http://www.ala.org {ungiyar Mawallafa ta Amirka
A Wani ha]in gwiwa ne, dake sadaukar da kai game da nazarin mawallafan dake Amirka. A duba yanar-gizo mai sunan: http://www.calstatela.edu/academic/english/ala2 Kafin Kafa Gidauniyar Columbus
Tana tallafa wa harkokin yau da kullum game da wallafe-wallafen ]imbin al’adun Amirkawa. Ta kuma samo sunanta ne
daga littafin nan mai suna They Came Before Columbus, (Sun Riga Columbus), wanda ya nuna an da]e, ana wallafe-wallafe a tsakanin jinsin jama’ar Amirka, tun kafin
ma su tako kafa cikin Arewacin Amirka. A duba yanar-gizo mai sunan: http://www.ankn.uaf.edu/IEW/BeforeColumbus Bikin Samun Nasarar Ha]in Kai, daga Wallafe-wallafen da ake yi, domin karatun yara.
Dr. Robert F. Smith, Professor Emeritus, Towson University, Towson, MD
Wannan yanar-gizon taka }unshed a taskokin tarihin litattafan yayayyu har ya zuwa yaran da suka kai aji shida da suka
tanadi bayanai game ga ]imbin al’adun. {ungiyoyin Al’adun da aka yi wa rajista, a kwanan nan, sun ha]a da na Ba}ar Fata
da Amirkawa ‘yan asalin {asar Sin da Indiyawan Daji da kuma Jama’ar Kasar Spain da Amirkawa ‘yan asalin {asar Japan
da Yahudawan Amirka da ‘Yan Asalin Amirkar da kuma Amirkawa ‘yan asalin {asar Korea. A duka sharin yanar-gizo mai
suna: http://www.multiculturalchildrenslit.com/ Cibiyar Kennedy game da Shagulgulan Litattafan Al’adun Yara {anana, a Kowace Shekara.
Cibiyar Kennedy na gayyatar dukan yara da iyayensu da kuma malamai, zuwa ga bikin shagulgulan litattafan yara }ananana,
a wannan yammacin, don ganin tarin wallafe-wallafe da hotuna da kuma ba}in mawallafa, da litattafai na musamman da
kuma wa]ansu shagulgulan. Don }arin bayani, a duba shafi yanar-gizo mai lamba: http://www.kennedy-center.org/programs/specialevents/ bookfestival/ [akin Karatun Majalisa
Cibiyar Litattafai
Cibiyar wani ha]in gwiwa ne, tsakanin gwamnati da kamfanoni masu zaman kansu. [akin Karatun Majalisa na biyan
ma’aikatansa albashi ne, amma ta dogara matu}a, akan irin ku]a]en harajin da ake yanke wa gidauniyoyi da wa]ansu
mutane da hukumomi, don gudanar da ayyukan ]akin da wallafe-wallafe da inganta harkokin gudanar da karatu da wa]ansu
aikace-aikace. A duba yanar-gizo mai sunan: http://www.loc.gov/loc/cfbook/ Bikin Shagulgula Kan Litattafai
Bikin Shagulgulan Kan Litattafai wani ha]in gwiwa ne tsakanin Uwargida Laura Bush da kuma [akin Karatun Majalisa,
wanda aka fara ranar 8 ga watan Satumbar 2001, a harabar Majalisar dake Dandalin Capitol, wanda nasararsa ta sa aka
mayar da yin sa a kowace shekarar. Jama’a, daga ko’ina cikin }asa, ke halartar wa]annan shagulgulan game a ]imbin
litattafai, iri iri, don kuma }arfafa ]abi’ar yin karatu.
http://www.loc.gov/bookfest/index.html Mawallafan {asar Amirka
This Wannan yanar gizon ta yin bayanai ne game da tahirin asalin mawallafan Arewacin Amirka da irin ayyukansu, ta kuma
sada mai nazari da wa]ansu shafukan yanar gizon }ara ilmi, da hirarraki da kuma litattafai da kabilu. A duba yanar gizo mai
sunan: http://www.ipl.org/div/natam/ {ungiyar Mata Mawallafa ta Afrika (OWWA)
N{ungiya ce mai zaman kanta da aka kafa don sada zumunci a tsakanin dukan mata mawallafa dake Afrika da kuma sauran
}asashen duniya. A duba yanar gizo mai sunan: http://www.owwa.org Cibiyar PEN ta Amirka
Wannan reshen na Amirka, game da harkokin karatu da ‘yancin ]an adam, shi ne ya fi kowace }ungiya da]ewa, a duniya.
An kafa {ungiyar PEN ne, tun 1921, don ha]e kan dukan kabilun duniya dake bayar da gudunmawa game da tarihin Ya}in
Duniya na [aya. Cibiyar PEN ta Amirka, na da rassa 144, a }asashe 101, akwai kuma }wararru dubu uku da 300 dake
wakiltar mawallafa da masu fassara da editoci, a Amirka. A duba yanar gizo mai sunan: http://www.pen.org/ Gidauniyar [akunan Karatun Amirka da Afrika
PTana ingantawa da kuma ya]a harkokin mawallafan Afrika da ganin an san su a dukan fa]in duniya. A duba yanar gizo
mai sunan: http://www.bowwaveo.org Harkokin Fina-finai
The First Generation
Mai Shiryawa: National Educational Television and Radio Center, a 1957.
Tsawonsa: mintoci 29.
A kuma lura da: Jerin fina-finan Our Nation’s.
Mai Bayar da Umurni: Neal Finn.
A ta}aice: Wasan kwaikwayo ne game da matsalolin da mutanen da suka sha, wajen }aura zuwa wa]ansu }asashe, da
rikice-rikice tsakanin wani Ba’amirken farko ]an asalin {asar Poland da mahaifinsa da kuma irin ]abi’un da yaran da aka
Haifa, a wajen }aura zuwa wa]ansu }asashe suke, a fannoni da dama.
Wallafe-wallafe da Harsunan Wa]anda suka yi }aura daga }asashensu
Mai Shiryawa: WCBS-TV and New York University
Masu ya]awa: National Educational Television and Radio Center, a 1957
Tsawonsa: mintoci 29.
A kuma lura da: Jerin fina-finan Our Nation’s Roots
Mai Bayar da Umurni: Neal Finn
A ta}aice: Yana bayani ne game da yadda al’adu suka zama ]aya, saboda dangantakar rayuwar Amirka da wa]anda suka yi
wo }aura daga }asashen na su, ya kuma yi bayanani game da yadda yadda zamantakewar ta riki]e wani abin wallafa
tarihinta a rubuce-rubucen {asar Amirka, da tantaunawa game da tasirin da masu }auran suka yi, game a harsunan {asar
Amirka.
Fina-finan Labarau
Mai Shiryawa: Public Service Broadcasting Trust, tare da ha]in gwiwar Prasar Bharti Corporation
Masu ya]awa: Public Service Broadcasting Trust, dake Birnin New Delhi, a 2004
Mai Bayar da Umurni: Rajani Mani
A ta}aice: Wani fim ]in tarihi ne game da bikin harkokin karatu na Katha Utsav, da aka gudanar a cikin watan Janairun
2004, a Birnin New Delhi, wanda ya haifar da muhimmancin harkokin al’adu da al’amurran da suka shafi harkokin sadarwa
da sanin tarihin jama’a, a tsakanin wa]anda suka suka halarci bikin. Akwai fim ]in, a cikin harsunan Turanci da Indiyanci
da harshen {asar Malaysia, watau Malayalam, da kuma wa]anda aka fassara cikin harshen Turanci.
Masu Hidima: Bayani daga Atul Kumar; sai wa]anda suka tace fim ]in, sune Ankur Mayank da Vikram Russel.
Ta Da }ura (Smoke Signals)
Mai shiryawa: Shadowcatcher Entertainment
Mai Bayar da Umurni: Chris Eyre
Mawallafi: Sherman Alexie (littafin da wasan)
Somin-ta~i: Fim ]in ya yi bayani ne game da dangantakar wani yaron {asar Indiya, watau Victor Joseph da mahaifinsa
Arnold Joseph. Shi Victor Joseph da abokinsa daga karkarar {asar Indiya suke, shi kuma Thomas Builds-the-Fire ya yi
tattaki ne zuwa yankin Arizona don kwaso kayayyakin Arnold Joseph, bayan da ya samu labarin Allah ya yi masa cikawa.
An kuma nuna irin yadda tsohon ya gudanar da rayuwarsa, amma sai tunaninsu ya bambanta. Shi Victor ya samu labari ne
game da wa]ansu abubuwan da aka ce mahaifinsa ya yi, wa]anda shi bai san su ba, amma sai kuma suka zo daidai da
tunaninsa da kuma rashin day a yi.
Cibiyar eJournalUSA https://www.america.gov
ZA|IN SANA’A
MUJALLAR
WATA-WATA
DA AKE
BUGAWA
CIKIN
HARSUNA
DA DAMA
MI{A HARKOKIN MULKI A AMIRKA
SASHEN HARKOKIN WATSA LABARAN DUNIYA NA GWAMNATIN {ASAR
AMIRKA