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: eJournalUSA@state.gov

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