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Bahaushe Mai Abin Mamaki

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Bahaushe na daga cikin al’ummar da Allah ya azurta su da hangen nesa, saboda yakan fadi wasu maganganun hikima wadanda sai daga baya ne za ma iya fahimtar ilimin da ke cikin wannan magana. Danga ne da yadda rayuwar matasa ke kasancewa da yadda za a tankwasa su tun kafin su kai matsayin kasa sarrafuwa. Bahaushe na da maganar hikima da ke cewa, itace tun yana danye ake lankwasa shi. Saboda haka irin wannan itacen dab a a lankwasa batun yana danye shi ya sa ake samun wasu taga cikin matasa na shiga harkar shaye-shayen kwayoyi.
Yanzu din nan, lokaci ne da matasa ke fadawa ga shan tabar wiwi shaliso da duk kwayoyin da ke sa hauka. Wasu matasan in suka fara haka, ba su dawowa, sai dai a gidan hauka na hakika. Saboda haka, ashe ke nan, duk wanda ya fita kuruciya lafiya, bai sami rauni na jiki, ko na hankali ba, sai a yi masa barka.
Wannan hali na kuruciya wanda Bahaushe ya dunkule, ya yi masa rakaitacciyar Magana ciki kirari, shi ne masana halin dan’adam, tun da dadewa suka yi ta nazarin shi a kimiyance, a dakin gwaje-gwaje da sarari, don dai su gane halin kuruciya, wadda suka kira da ‘adolescent stage of human life’ wato, matakin kuruciya na rayuwar dan’adam. Bincike bincikensu da gwaje-gwajensu, sun yi daidai da kirarin da Bahaushe ya yi wa kuruciyar. Masana irin su A.
Mukharjee, ya gano cewa kuruciya lokaci ne na rikici da hargitsi na rayuwar Dan’adam. Piaget, shi ma, ya bayyana halin kuruciya, a matsayin lokacin da ke tattare da abubuwa masu hadari, saboda suna kunshe da gigita, harzuka, ramuwar gayya, tawaye, ra’ayin rikau son kai, da sauransu.
Mukharjee ya danganta gigita ga matashi saboda bai da natsuwa ta bi a hankali ga rayuwa. Akwai harzuka ga matashi, saboda rashi hakuri, da saurin daukar fansa a kana bin da aka yi masa. Ra’ayin rikau kuwa shi ne na kafewa a kana bin da matashi ka fanin daidai ne wanda wannan ra’ayin, wani lokaci, yakan kai shi ga yin tawaye. Matashi yana da matukar son kansa sabosa ya fi mai da hankali ga abin da ransa ke so, so da kuwa iyaye ko hukuma ba ta son haka. A karshe, masana halin dan’adam sun bayyana wannan lokaci na kuruciya a ma’aunin da suka kira ‘No man’s land’, wanda za mu iya fassara shi da Tsaka mai wuya. Wato lokacin da matashi ya fita daga zamanin yarinta, amma kuma, bai shiga na babban mutum ba.
Ra’in fushin huce haushi (Frustration-Agression Hypothesis)
A fagen kari magana, akwai wata Karin maganar da Bahaushe ya yi, wadda yake cewa ‘Kumburi go doki, sakiya ga jaki’, ko kuma ya ce, ‘Ba ni na kashe zoman ba, rataya aka ba ni’ wadannan Karin magaganu duk ma’anarsu daya ce, kuma sun yi daidai da ra’in malaman halin dan’adam, ra’in da suka lakaba wa suna ‘frustration-aggression hypothesis’ ko ‘scape-goat theory’, wanda za mu iya fassara shi da ra’in fushin huce haushi.
Bahaushe yana yin daya daga cikin wadannan Karin maganganu a lokacin da ya fahimci cewa, ga hakikanin mai laifi amma sai aka kyale shi aka yi hukunci ga wanda ba shi ya aikata laifin ba, saboda ko dai ana jin tsoro wancan mai laifin, ko kuma, an raina marar laifin. Misali, hakikanin mai kumburi a kafa shi ne doki, wanda shi ya kamata a yi wa sakiya, amma saboda darajar da doki ked a ita, sai aka yi wa jaki sakiyar, saboda raini, alhali ba shi ke da kumburi a kafar ba.
Malaman halin dan’adam sun yi bincike mai tarin yawa a kan irin wannan halin na dan Adam. Akwai binciken da suka yi a kan beraye wadanda suka tsare su a cikin keji, suna zuba masu abinci lokaci-lokaci. To, ran nan sai suka bar su da yunwa, suka ki sa masu abinci kamar yadda aka saba. Maimakon a saka masu abincin sai aka saka masu dutse. Ganin an sanya masu wani abin dab a abinci ba, sai berayen nan, suka fusata, suka kama cizon dutsen, suna tunkurin shi da kai, suna fatali da shi. A nan, hakikanin mai laifi shi ne wanda ya ki saw a berayen nan abinci, amma saboda ba yadda za su huce hushinsu a kansa, sai suka huce a kan dutse, wanda bas hi ne mai laifi ba.
Shi ma Mukharjee, ya bayyana cewa, ana samun fushin huce haushi a lokacin da ake was an kwallo tsakanin tim biyu. Idan aka ci wani tim. Sai ka ga magoya bayan tim din da aka ci sun kama karya kujerun da suka zauna, suna farfasa gilasan motar da duk suka ci karo da ita a kan hanyarsu ta komawa gida. Saboda haka, Bahaushe ya zama mai ban sha’awa, ganin yadda in ya yi Karin magana, sai ta yi daidai da ta Maluman Birnin Zazzau wato daidai da ta Malaman Kimiya wadanda suka nazarci abin kimiyance shekara da shekaru.
Ra’in ja ni- mu je (Stimulus-Response Theory) A wani labarin baka na Bahaushe akwai labarin wata matar da ta je wajen wani malamin, da nufin ya tamake ta, ya bat a asirin da da ta mallake mijinta ta yadda duk abin da t ace masa zai aikata. Da matar ta je gun malam, sai ya ce mata, ta je cikin daji, ta samo nonon bauna. Kowa ya san yadda bauna take da fada, musamman in tag a mutum kusa da ita sai ta sa kaho to soke shit a jefar das hi gefe daya, ta bi shi, ta tattaka har sai tag a ya mutu.
Da malam y adage a kan cewa lalle sai ta samo nonon nan, sai matar ta yi kuru, ta yi ta maza, a inda ta samo dusa ta zuba a kwarya ta je cikin da ake samun bauna ta ajiye kwaryar dusa a kan hanyar da bauna ke bi, ita kuma, ta tafi gida abinta. Haka ta ci gaba da yi wata da wanatni. Kullum ajiye kwaryar dusa, ta koma nesa da inda Baunar take. Ana haka, kullum matar nan na matsawa kusa da bauna, a lokacin da Baunar ke cin dusa har dai wata rana ta kai tana shafar bauna, Bauna na cin dusa, ba ta yi wa matar nan komai ba, saboda ta san ita ce ke kawo mata abinci.


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