15. Kammalawa - A Game da Zama Mutum | Quran Course

15. Kammalawa - A Game da Zama Mutum | Quran Course

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15. Kammalawa

15. Conclusion

by Osman Latiff4 min readViewed 198 times

Tausayawa shi ne ginshiƙin dangantaka, abin da ke ba mutum damar ganin wani abu na kansa a cikin wani, ko wani abu na kansa da yake tsammani, ko wani abu da yake tsammani a cikin wani, a cikin kansa. Tun da dai misalan binciken da aka gabatar a cikin wannan littafi duk suna neman tabbatar da ƙalubalantar rarrabuwar biyu-biyu, misalan sun rungumi ɗabi'ar ba gaba ɗaya ba ta yaɗuwar tausayi na juyayi, sai dai ta neman bambancin mutane da muke mu'amala da su kuma wani lokaci suke ƙalubalantarmu. Matakin da mutum zai iya tausayawa wani yana da tasiri kai tsaye ga jin daɗin wannan 'Wani'. Yana iya zama batun rayuwa ko mutuwa, na rauni ko tsaro. Tausayawa, abin da za a iya ɗauka a matsayin motsin rai da aka tabbatar, ba ya farawa a matsayin aiki, hani ko taimako na zahiri. Hakika yana ƙaddamar da abin da zai iya zama babban aiki daga wani mutum. Ba ya buƙatar sauya ainihin mutum a hankali ba, sai dai yana aiki wajen sauya wuri da kuma haɗuwar alamomin bambancin ɗan Adam.

Empathy is the building block of relationships, the determinant that enables one to see something of himself in another, or something of his expected self, or something expected in another, in himself. Since the case studies presented in this book all seek to determine a challenging of binary distinctions the examples embrace the ethos not entirely of the emotional contagion of compassion but of finding distinctness in others we interact with and are sometimes challenged by. The extent to which one can empathise with another has a causative bearing on the wellbeing of that ‘Other’. It can be a matter of life and death, of injury and safety. Empathy, what might be considered an actualised emotion, does not begin as an action, a physical deterrent or assistance. It actually puts into motion what might become a substantial action of another person. It does not call for a mental shifting of identities in as much as it acts on a spatial shifting and an overlapping of human codes of distinction.

Empathi shi ne ikon tunanin abin da wani mutum yake, dangane da yadda lokacinsa ke canzawa tsakanin abin da ya taba kasancewa da yanzu, tsakanin tunanin abin da ya riga ya wuce da abin da zai iya ko kuma zai iya faruwa a rayuwar wannan mutum, tsakanin hada zarar wanzuwar dan Adam na mutum da kallon 'Wani' a matsayin wanda shi ma yake fuskantar irin wannan lokaci, don haka yake cikin irin wannan 'tsari' na lokaci. Wani lokaci kalubalantar asalin kai, ko na launin fata ko na kabila, wani lokaci wata hanya ce da ta zama dole wajen samar da empathi. Ga Jamusawa da yawa, tsayin dakin Sophie Scholl (na kungiyar White Rose) a fuskantar tsoratarwar Nazi, a kallon baya, martani ne irin na 'Bajamushe' ta ainihi.175 Wani misali na farko na sanin Sophie game da bambancin da aka danganta ga Yahudawa ya kalubalance mu mu yi tunani a kan mabambantan ra'ayi na kai/wani da kuma lokutan iyakokin zahiri. Lokacin da aka hana abokanta Yahudawa daga ajinta, Anneliese Wallersteiner da Luise Nathaan, shiga BDM (Bund Deutscher Mädel), Kungiyar 'Yan Matan Jamus, Scholl ta ce, 'Me ya sa Luise, mai gashi shuka da idanu shudi [ba za ta iya] zama memba ba, alhali ni, mai duhun gashi da duhun idanu, ina cikin ta?'176 Haka kuma mun sani cewa lokacin da aka kori wani malami matashi mai farin jini ba zato ba tsammani, Sophie ta ce: 'Me ya yi? Babu komai... Kawai bai zama Banazi ba, don haka ba zai yiwu ya zama memba ba. Wannan ne laifinsa.'177 Dukkan misalan biyu suna nuna fadin tsarin ainihi da wuri da Sophie ke da shi. Korar abokanta da malamin na nuna wani zato da ake yi na rabon wuri da zama cikinsa; Nazism a gare ta ya kalubalanci yanayin al'ada na wuri kamar yadda ya kalubalanci mazaunan wurin. Nisantarta wani bincike ne na da'a da take yi kan kanta, dabi'unta, al'ummarta da kuma zabenta; nisa ne da ke tada martanin motsin rai ba ya hana shi ba.

Empathy is imagining what another person is in relation to the shifting of his or her time between the past and present, between considering what once was and what can or might transpire in the life of that person, between drawing together of the strands of one’s own human existence and considering the ‘Other’ as vulnerable to the same temporalities and thus bound in the same ‘frame’ of time. Sometimes the challenging of self-identity, racial or ethnic, is at times a necessary medium for generating empathy. For many Germans, Sophie Scholl’s (of the White Rose Movement) defiance in the face of Nazi intimidation was, in retrospection, a quintessentially ‘German’ response.175 An early example of Sophie’s consciousness of the Otherness ascribed to Jews challenges us to consider the paradox in self/other constructs and the temporalities of physical boundaries. When Jewish friends from her class, Anneliese Wallersteiner and Luise Nathaan, were refused entry into the BDM (Bund Deutscher Mädel), the League of German Girls, Scholl remarked, ‘Why can’t Luise, with her blonde hair and blue eyes [not] be a member, while I with my dark hair and dark eyes am a member?’176 We also learn that when a popular young male teacher was suddenly dismissed Sophie commented: ‘What did he do? Nothing…He just wasn’t a Nazi, so it was impossible for him to belong. That was his crime.’177 Both examples speak of Sophie’s broader construct of identity and place. The removal of her friends and teacher suggest a presumed allocation and belonging; Nazism for her challenged the normality of space as it did the occupants of that space. Her distance is an ethical self-examination of herself, her morals, her society and her choice-making; it is a distance which activates and does not prevent emotional response.

Duniyarmu tana canzawa cikin sauri. Fiye da mutane miliyan 300 suna rayuwa a wajen ƙasashensu na asali, kuma a yau mutum na yau da kullum ya fi sanin duniyarsa fiye da kowane lokaci a baya. Dangantakar kishiya tsakanin Kai da Wani, wani lokaci tsakanin mai kallo da wanda ake kallo, ta ƙara bayyana. Rikicin 'yan gudun hijira na Rohingya a Myanmar ko na 'yan Siriya da ke ficewa da yawa daga ƙasarsu don tserewa rikicin da ke ci gaba; hare-haren ta'addanci da kisan gilla ba tare da bambanci ba da ƙungiyar ISIS, da masu ƙin jinin baƙi masu goyon bayan fifikon fata, ko kuma da masu kishin ƙasar Hindu suke aikatawa, suna haifar da fargaba a duniyarmu, kuma wani lokacin rashin tsaron da muke ji yana haifar da ji daga fargaba da rashin tsaro zuwa ƙyama. A irin waɗannan lokutan, mutane suna haɗuwa tare, mu kan zama masu tsoro da rashin amincewa. Waɗannan ji na tsoro, rashin amana, gama-gari, matsin lamba na ƙungiya don yin biyayya ga son zuciya game da wasu, ji na cin amana, da nuna wariya akai-akai a cikin al'ummomi masu adawa, duk suna zama shinge masu yuwuwa ga tausayawa.

Our world is rapidly changing. More than 300 million people live outside of their native homelands and the average person is today more alert to his world than ever before. The dichotomous relationship between Self and Other, sometimes between spectator and spectated, has become more pronounced. The crisis of refugees of the Rohingya in Myanmar or Syrians in their mass exodus out of their country to escape the ongoing conflict; terrorist attacks and indiscriminate killings committed by ISIS, by neo-Nazi white supremacists or by Hindu nationalists create anxiety in our world and sometimes the insecurity we feel generates feelings that can range from anxiety, insecurity and abhorrence. At these junctions, humans group together, we become fearful and untrusting. These feelings of fear, mistrust, generalisations, in-group pressure to conform to prejudices of the other, feelings of betrayal and recurrent discrimination in hostile communities become potential barriers to empathy.

Abin da wasu suke gani game da kansu da kuma yadda suke zaton ana ganinsu ya na da tasiri a kan asalin kai na al'umma, kuma dangantakar tsakanin kai da Wani na iya kasancewa a cikin tsarin biyu-biyu, ko kuma ra'ayoyin tausayawa na iya kalubalantar irin wadannan halaye. Muna duba waƙar I. Dharker, ‘The Right Word’.179 Daga cikin tsarin wani maharin makiyi sai ga wata mai rauni wadda aka cutar ta bayyana. Muna fuskantar wata fahimta ta layi a cikin waƙarta game da wani yaro wanda bayaninsa a cikin muryar waƙar bai bayyana sosai ba, “I see his face. No words can help me now/Just outside the door,/lost in shadows,/is a child who looks like mine.” Abin da ke biye da haka fahimta ce, kuma karɓa. Ko da yake hoton yaron ya canza daga ɗan ta’adda, ɗan gwagwarmayar 'yanci, mai adawa da makiyi zuwa jarumin sari-ka-noke, amma yaron da ke “lost in shadows” an mayar da shi mutum ta hanyar lambar sanin juna, wato kamanni na zahiri. Wannan rabuwa daga hoton da aka danganta da yaron zuwa hoton kai da aka samu a cikin yaron ne ya bai wa mai magana damar sake duba tunanin farko da take da shi game da yaron da duniyar da ya fito daga cikinta. Mawaƙiyar tana koyar da cewa idan ba mu yi saurin hukunci ba, watakila mutane ba za su tilasta wa kansu rayuwa bisa lakabin da muke ba su ba, “I open the door./Come in, I say./Come in and eat with us./The child steps in/and carefully, at my door,/takes off his shoes.” Rashin mutuntaka wani gurɓata bambance-bambance ne, mayar da Wasu marasa fuska, kuma ba kamar mu ba. Kamar yadda aka tattauna, tashin yakin jirage marasa matuka a sararin samaniyarmu a yau, na yakin iska mai sarrafawa daga nesa, ya haifar da sabon salon kisa marar fuska, na rashin mutuntaka, nesa da ware. Chamayou a cikin Drone Theory ya bayyana: “Thousands of miles can now be interposed between the trigger on which one’s finger rests and the cannon from which the cannonball will fly.”180 Tsarin rashin mutuntaka da yadda yake cin amanar gaskiyar lamirin ɗan Adam a cikin tilasta masa adawa da kansa wajen “kau da kai” daga abin da ke cikin “kansa” kafin kansa. Ana nuna wannan a sansanin kurkuku na Jafan a lokacin Yakin Duniya na Biyu.

What others see of themselves and how they imagine themselves being seen have a bearing on collective self-identity and relationships between self and Other can exist in a binary, or empathic outlooks can challenge those tendencies. We look upon I. Dharker’s poem, ‘The Right Word’.179 Out of a frame of a hostile aggressor emerges a vulnerable victim. We are confronted with a linear realisation in her poem concerning a boy whose description in the oetic voice has not been fully discerned, “I see his face. No words can help me now/Just outside the door,/lost in shadows,/is a child who looks like mine.” What follows is a realisation, an acceptance. Though the image of the child traverses from a terrorist, a freedom-fighter, a hostile militant to a guerrilla warrior, the child who was ‘lost in shadows’ is humanised through a code of recognition, a physical similarity. It is this separation from an image imputed onto the boy to an image of oneself found in the boy that enabled the speaker to reconsider her previous prejudices about the boy and the world from which he arises. The poet teaches that if we were less quick to judge perhaps people would not have to live up to the labels that we give them, “I open the door./Come in, I say./Come in and eat with us./The child steps in/and carefully, at my door,/takes off his shoes.” Dehumanisation is a blurring of distinctions, a rendering of Others as faceless, and unlike ourselves. As discussed, the rise of drone warfare in our skies today, of remote-controlled air war, has generated a new mode of depersonalised killings, of dehumanisation, distance and detachment. Chamayou in Drone Theory explained: “Thousands of miles can now be interposed between the trigger on which one’s finger rests and the cannon from which the cannonball will fly.”180 The mechanism of dehumanisation and the way it betrays the trueness of human conscience in its forcible self-antagonising to ‘look away’ from what lies of ‘itself’ before itself. The latter is reflected here in a Japanese prison camp during World War II:

Su, mu, bil'adama, aiki ne na gama-gari. Yunkurin lalata da kuma share wasu daga cikin tsarin ɗan adam yana bukatar mu duka mu miƙa hannu mu gina gada. Mu ne za mu ba wasu murya - waɗanda yaƙi, kisan kiyashi suka shafa, waɗanda al'umma ta ware, waɗanda tsari ya kwace wa haƙƙoƙinsu. Ya kamata mu tuna cewa farashin yaƙi ba a auna shi kawai da lalacewar gidaje da ababen more rayuwa na ƙasa ba, har ma da rayukan da suka salwanta, da raunukan hankali da na ruhi, da yadda yake haifar da ɗimbin ‘wasu’. Dole ne mu tsayar da ƙarfi wajen hana bayyanar ɗabi'un kisan kare dangi a duniyarmu. Theodor Adorno ya yi ƙoƙari a cikin rubutunsa mai muhimmanci ‘Ilimi Bayan Auschwitz’ (1966) don jaddada nauyin ilimi da malamai na haifar da ɗabi'ar tausayawa a cikin matasa, waɗanda za su yi watsi da halayen kallon wasu a matsayin baƙi. Sai dai jerin kisan kare dangi, yaƙe-yaƙe da kisan gilla da aka yi tun Auschwitz, shaida ne cewa akwai sauran aiki mai yawa a gabanmu. Dole ne mu kalubalanci labaran kafafen watsa labarai na duniya da hotunan da ke raba ko keɓe 'yan'uwanmu mutane daga yanayin cancantar daraja ta gama-gari, waɗanda ke jefa wa wasu tabon ƙasƙanci, da bayyana su a matsayin mutanen da ba su da daraja, marasa mutuncin ɗan adam. Ya rataya a wuyanmu mu taka muhimmiyar rawa wajen gina al'ummomin da ke haɗa mutane, da gina gada. Gina gada na buɗe mana hanyoyi, yana ƙarfafa fahimta, sadarwa, da ɗaukaka ruhin ɗan adam baki ɗaya.

We, us, humanity, are a collective effort. Attempts at disfiguring and erasing of others from the human frame requires us all to reach across and bridge. We are to give a voice unto others - victims of war, genocide, social outcasts, the structurally dispossessed. We are to remember that the cost of war is measured not only in terms of physical destruction of homes and state infrastructure but of lives that have been lost, of psychological and spiritual damage, of the creating of countless ‘others’. We must push back against the emergence of genocidal tendencies in our world. Theodor Adorno attempted in his seminal essay ‘Education After Auschwitz’ (1966) to stress the responsibility of education and educators to herald empathic tendencies in young people who challenge attitudes of otherness. The sequence of genocides, however, wars and mass killings, since Auschwitz are a testament that there is so much more for us to do. We must challenge global media narratives, and representations that otherise or exclude fellow humans from a collective state of worthiness, that unleash on others the stigma of devalued, dehumanised, identities. It is upon us to play important roles in building societies that connect people, that bridge. Bridging allows us to open spaces, to foster understanding, communication and an enhancing of the collective human spirit.