| The Upright Revolution: Or Why Humans Walk Upright [1] | Yadda Mutum Ya Fara Tafiya A Tsaye [2][3] |
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They helped each other carry the body wherever it wanted to go; the market, the shops, up and down trees and mountains, anywhere that called for movement. Even in the water, they worked well together to help the body float, swim or dive. They were democratic and egalitarian in their relationship. They could also borrow the uses of the product of other organs, say sound from mouth, hearing from the ear, smell from the nose, and even sight from the eyes. Their rhythm and seamless coordination made the other parts green with envy. They resented having to lend their special genius to the cousins. Jealousy blinded them to the fact that legs and hands took them places. They started plotting against the two pairs. Tongue borrowed a plan from Brain and put it to action immediately. It begun to wonder, loudly, about the relative powers of arms and legs. Who was stronger, it wondered. The two cousin limbs, who had never been bothered by what the other had and could do, now borrowed sound from mouth and begun to claim they were more important to the body than the other. This quickly changed into who was more elegant; arms bragged about the long slim fingers of its hands, at the same time making derisive comments about toes being short and thick. Not to be outdone, toes countered and talked derisively about thin fingers, starving cousins! This went on for days, at times affecting their ability to work together effectively. It finally boiled down to the question of power; they turned to other organs for arbitration. It was Tongue who suggested a contest. A brilliant idea, all agreed. But what? Some suggested a wrestling match – leg and arm wrestling. Others came up with sword play, juggling, racing, or playing a game like chess or checkers but each was ruled out as hard to bring about or unfair to one or the other limb. It was Tongue once gain, after borrowing thought from Brain, who came with simple solution. Each set of organs would come up with a challenge, in turns. Arms and legs agreed. The contest took place in a clearing in the forest, near a river. All organs were on maximum alert for danger or anything that might catch the body by surprise, now that its organs were engaged in internal struggle. Eyes scanned far and wide for the tiniest of dangers from whatever distance; ears primed themselves to hear the slightest sound from whatever distance; nose cleared its nostrils the better to detect scent of any danger that escaped the watchful eyes and the listening ears; and the tongue was ready to shout and scream, danger. Wind spread news of the contest to the four corners of the forest, water and air. Four legged animals were among the first to gather, many of the big ones holding green branches to show they came in peace. It was a colorful crowd of Leopard, Cheetah, Lion, Rhino, Hyena, Elephant, Giraffe, Camel, long horned Cow and short-horned Buffalo, Antelope, Gazelle, Hare, Mole and Rat. Water-Dwellers, Hippo, Fish, Crocodile, spread their upper part on the banks, leaving the rest in the river. The two leggeds, Ostrich, Guinea-fowl, and Peacock flapped their wings in excitement; birds chirped from the trees; Cricket sang all the time. Spider, Worm, Centipede, Millipede crawled on the ground or trees. Chameleon walked stealthily, carefully, taking its time while Lizard ran about, never settling down on one spot. Monkey, Chimpanzee, Gorilla, jumped from branch to branch. Even the trees and the bush, swayed gently from side to side, bowed, and then stood still in turns. Mouth opened the contest with a song: We do this to be happy We do this to be happy We do this to be happy Because we all Come from one nature. Arm and Legs swore to accept the outcome gracefully; no tantrums, threats of boycott, strikes or go-slow. Arms issued the first challenge: they threw a piece of wood on the ground. The leg, left or right, or in combination, was to pick up the piece of wood from the ground and throw it. The two legs could consult each other, at any time in the contest, and deploy their toes, individually or collectively, in any order to effect their mission. They tried to turn it over; push it; they tried all sorts of combinations but they could not pick it up properly: and as for moving it, the best they could do was kick it a few inches away. Seeing this, Fingers borrowed sounds from the mouth and laughed, and laughed. Arms, the challenger, paraded themselves, as in beauty contest, showing off their slim looks, and then in different combinations picked the piece of wood. They threw it far into the forest, eliciting a collective sigh of admiration from the contestants and spectators. They displayed other skills: they picked tiny pieces of sand from a bowl of rice; they threaded needles; they made little small pulleys for moving heavier wood; made some spears and threw them quite far, moves and acts that the toes could only dream about. Legs could only sit there and marvel at the display of dexterity and flexibility of their slim cousins. Arms of the spectators clapped thunder in admiration and solidarity with fellow arms, which upset the legs a great deal. But they were not about to concede: even as they sat there looking alittle bit glum, their big toes doodling little circles on the sand, they were trying to figure out a winning challenge. At last, it was the turn of legs and toes to issue a challenge. Theirs, they said, was simple. Hands should carry the whole body from one part of the circle to the other. What a stupid challenge, thought the arrogant fingers. It was a sight to see. Everything about the body was upside down. Hands touched the ground; eyes were close to the ground, their angles of vision severely restricted by their proximity to the ground; dust entered the nose, causing it to sneeze; legs and toes floated in the air: nyayo juu, the spectators shouted, and sang playfully. Nyayo Nyayo juu Hakuna matata Fuata Nyayo Hakuna matata Turukeni angani But their attention was fixed on the hands and arms. Organs that only a few minutes before were displaying an incredible array of skills, could hardly move a yard. A few steps, the hands cried out in pain, the arms staggered, wobbled, and let the body fall. They rested and then made another attempt. This time they tried to spread out the fingers the better to hold the ground but only the thumbs were able to stretch. They tried cartwheels but this move was disqualified because for its completion it involved the legs as well. It was the turn of the toes to laugh. They borrowed thick throatal tones from the mouth to contrast their laugh from the squeaky tones the fingers had used. Hearing the scorn, the arms were very angry and they made one desperate attempt to carry the body. They did not manage a step. Exhausted the hands and fingers gave up. The legs were happy to display their athletic prowess: they marked time, trotted, ran, made a few high jumps, long jumps, without once letting the body fall. All the feet of the spectators stamped the ground in approval and solidarity. Arms raised their hands to protest this unsportslimbship, conveniently forgetting that they had started the game. But all of them, including the spectators, noted something strange about the arms: the thumbs which had stretched out when the hands were trying to carry the body, remained separated from the other fingers. The rival organs were about to resume their laughter when they noted something else; far from the separated thumb making the hands less efficient, it enhanced their clasping and grasping power. What’s this? Deformity transformed into the power of forming! The debate among the organs to decide the winner went on for five days, the number of fingers and toes on each limb. But try as they could they were not able declare a clear winner; each set of limbs was best at what they did best; none could do without the other. There begun a session of philosophical speculation: what was the body anyway, they all asked, and they realized the body was them all together; they were into each other. Every organ had to function well for all to function well. But to prevent such a contest in the future and to prevent their getting in each others way, it was decided by all the organs, that thenceforth the body would walk upright, feet firmly on the ground and arms up in the air. The body was happy with the decision but it would allow children to walk on all fours so as not to forget their origins. They divided tasks: the legs would carry the body but once they got to the destination, hands would do all the work that needed making or holding tools. While the legs and feet did the heavy duty of carrying, the hands reached out and used their skills to work the environment, and ensure that food reached the mouth. Mouth, or rather, its teeth, would chew it, and send it down the throat to the tummy. Tummy would squeeze all the goodness and then pour it into its system of canals through which the goodness would be distributed to all the nooks and crooks of the body. Then tummy would take the used material into its sewage system, from where the body would deposit it in the open fields or bury it under the soil to enrich it. Plants would grow bear fruit; hands would pluck pick some of it and put in the mouth. Oh, yes, the circle of life. Even games and entertainments were divided accordingly: singing, laughing and talking were left to the mouth; running and soccer largely left to the legs; while baseball and basketball were reserved for the hands, except that the legs were to do the running. In athletics, the legs had all the field to themselves, largely. The clear division of labor made the human body a formidable bio machine, outwitting even the largest of animals in what it could achieve in quantity and quality. However the organs of the body realized that the permanent arrangement they had arrived at could still bring conflict. The head being up there might make it feel that it was better than the feet that touched the ground or that it was the master and the organs below it, servants only. They stressed that in terms of power, the head and whatever was below it, were equal. To underline this, the organs made sure that pain and joy of any one of the organs was felt by all. They warned the mouth that when saying my this and that, it was talking as the whole body and not as the sole owner. They sang: In our body There’s no servant In our body There’s no servant We serve one another Us for Us We serve one another Us for Us We serve one another The tongue our voice Hold me and I hold you We build healthy body Hold me and I hold you We build healthy body Beauty is unity Together we work For a healthy body Together we work For a healthy body Unity is our power This became the All Body Anthem. The body sings it to this day and this is what tells the difference between humans and animals, or those that rejected the upright revolution. Despite what they saw, the four-legged animals would have none of this revolution. The singing business was ridiculous. The mouth was made to eat and not to sing. They formed nature’s conservative party and stuck to their ways never changing their habits. When humans learn from the net-work of organs, they do well; but when they see the body and the head as parties at war, one being atop of the other, they come close to their animal cousins who rejected the upright revolution. |
Duk inda gangar jiki zai je, Hannu da K’afa ne suke d’aukar sa, su hud’u, da rarrafe. Tare suke kai jiki kasuwa kuma su hau da shi kan bishiya ko kan dutse, da ma kowane wajen da jiki kan buk’aci karad’awa. Ko da a cikin ruwa ma, su ke had’uwa su ba gangar jiki sukunin iyo da nink’aya. A tak’aice dai, Hannu da K’afa sun zauna ne cikin turbar Dimukurad’iyya, bisa daidaito da aiki tare. Zaman tare da sauran sassan jiki ya sa su kan nemi aron sauti daga wajen Baki, ko kuma ji, daga wajen Kunne, ko gani daga gurin Idanu. Matsala d’aya ita ce. Sauran sassan sun fara kishin irin had’in-kan da ke tsakanin Hannu da K’afa. Sun fara jin ‘kyashin ba wa Hannu ko K’afa aron basirarsu. Kishi ya mantar da su cewa Hannu da K’afa ne suke rarrafe tare, domin jigilar d’aukansu zuwa wurare daban-daban. Ba a dade ba, sai sauran gab’ob’in jiki suka shiga kitsa tarkon raba kan Hannu da K’afa. Harshe ne ya samo wata dabara daga gun K’wak’walwa. Wataran an wayi gari an ji shi yana ta sunbatu a fili, yana kamanta k’arfi da hikimar Hannu tsakaninsa da K’afa. Sai ya ce: waye ya fi juriya? Da jin haka, su kuma ‘yan-uwan naka, sai suka aro sauti daga gun Baki suka fara ik’irarin fifiko da musu tsakaninsu, kan wanda ya fi wani amfanar da jiki. Kafin ka ce kwabo, sai musun ya koma tankiya kan waye ya fi kyau. Hannu ya yi alfahari da sirantakar ‘yan-yatsunsu, har ya fara sukar yadda ‘yan-yatsun K’afa ke da kauri da gajarta. Ko da K’afa ta ji saran ya yi yawa, sai ita ma ta fara mai da martani, tana kiran yatsun Hannu k’anjamammu sauran yunwa! Haka dai aka yi ta cacar-baki tsawon kwanaki, har sai da zaman doya da manjan ya kai ga kawo wa jiki tarnak’i a aikinsa. Da takun-sak’ar ya kai ga matakin gasa, kan wa ya fi tasiri, sai sauran sassan jiki suka shiga tsakanin masu tankiyar, domin yi ma su alk’alanci. Harshe ne ya kawo shawarar shirya gasar nuna bajinta. Sauran gabb’ai suka yi kuwwar amincewa da yin wannan gasa. Wasu sun ce a tafka dambe, amma sai wasu suka ce wasan takobi ya kamata a yi. Wasu suka ce tsere ko kuma a buga dara. Ko wace gasa aka kawo, sai wasu su ce akwai k’wara ga d’aya daga cikin abokan hammayyar. A k’arshe dai, Harshe ne ya yi azancin aro hikima daga wajen K’wak’walwa ya warware matsalar cikin sauk’i. Ya ce ne a bai wa kowane d’aya, damar ya sanya wa d’ayan tsattsauran aikin da zai yi domin a gane wa zai fi bajinta. Da jin haka, sai Hannu da K’afa suka yi kuwwa suna cewa mun yarda; a shirya gagarumin taro don wannan gasa. Da ranar gasar ta zo, suka d’unguma zuwa wata farfajiya a jeji, daf da gab’ar kogi. Kowace gab’a ta jiki ta yi shirin ko-ta-kwana, ganin cewa a yau akwai garari. Domin manyan sassan jiki, wato Hannu da K’afa za su shiga filin daga, su gwabza takara. Idanu sun yi ta wulgawa dama da hagu, ko za su tsinkayi wani abin had’ari. Kunnuwa kuwa sun nutsu ne suna sauraron kowane irin motsin da ka iya zama barazana garesu. Shi kuwa Hanci ya karkad’e k’ofofinsa ne, da shirin shak’ar duk alamar matsala wadda Ido da Kunne ba su iya ankarewa da ita ba. Ganin haka, shi kuma Harshe ya d’auki azamar k’walla k’ara da zarar ya ji matsala ta faru. Kafin a fara takara, iska ta yad’a labarin ya zuwa duk k’uryar jejin da sararin samaniya. Kafin k’ifta ido, waje ya cika mak’il da ‘yan-kallo. Dabbobi masu k’afa hud’u ne suka fara halartowa, inda gawurtattunsu suka zo d’auke da koren ganye mai nuna cewa sun zo ne da aminci. Ba abun da kake gani a filin sai sahu-sahu na dabbobi kamar su Zaki da Damisa da Karkandan da Kura da Mugun-dawa da Giwa da Rak’umin-dawa da B’auna da Barewa da Maciji da Kurege da B’era. Dabbobin ruwa kuwa irin su Kifi da Kada da Dorinar-Ruwa sun lek’o da kawunansu ne a gab’ar kogin, don kashe k’wark’watar idansu. Su kuwa masu k’afa biyu, wato irinsu Jimina da D’awisu da Zalbe sun yi ta fuffuka ne domin murnar wannan shagali. Sauran tsuntsaye kuwa sun yi ta wak’e-wak’e ne don taron ya k’ara armashi. Hatta k’wari ma sun yi ta kuka ne irin nasu, inda Gizo da Tana da Tsutsa suka yi ta kai-komo a fagen, da kuma kan bishiyoyi. Ita ma Hawainiya ta yi ta sand’a ne cikin taro, yayin da shi kuma K’adangare ya yi ta karakaina cikin rububi. Biri da Goggon biri sun yi ta tsalle ne a kan rassan bishiya don murna. Ko da su kansu bishiyoyi da sauran tsirrai, sun yi ta layi ne suna karkad’a ganyensu don farin-ciki. Lokacin farawa na yi, Baki ne ya bud’e taron da rera wak’a, yana cewa: Muna yi ne don murna Muna yi ne don murna Muna yi ne don murna Soboda mu duka Asalinmu d’aya Da aka buga gangar fara gasa, Hannu da K’afa sun d’auki alk’awarin za su yi maraba da sakamakon gasar, duk yadda ya kaya. Kowa ya amince ba zai yi bore ko yajin-aiki ko zaman dirshan ba. Tashin farko, Hannu ne ya k’alubalanci K’afa, inda ya watsa karare a k’asa da nufin cewa, K’afa ta kwashe kararen nan ta yi jifa da su a gani. An yardarwa da K’afa ta yi hakan ta yin aiki tare da dama da hagu ko kuma duk yadda suka ga za su iya d’aukar kararen. Ba a hana su yin amfani da yatsu d’ai-d’ai ko gwama yatsun ba, domin cin ma burinsu. Dabara dai ta rage wa mai shiga rijiya. To amma da K’afa ta shiga fili sai abu ya gagara. Ta yi k’ok’arin ta kwashi kararen ta hanyar murginasu a k’asa da tura su gefe, da matse su tsakanin yatsu, amma abin ya ci tura. Abun da K’afa ta iya bai wuce fatali da kararen zuwa d’an nisa kad’an ba. D’aukan karare dai ya faskara! Ko da ganin dambarwar da K’afa ta fada a k’ok’arin d’aukar kararen, sai Hannu ya aro sauti daga wajen Baki, ya k’yalk’yale da dariya, yana kuma nuna yadda hakan yake da sauk’i wurinsa, saboda sirantar yatsunsa. Hannu ya d’auki kararen cikin nishad’i ya wulwulasu a iska, ya wulla sama, ya cafe, sannan ya yi jifa da su cikin jeji. Sai aka yi ihu, taro ya d’auki shewa ana tafawa Hannu. Ganin bajintarsa ta burge ‘yan-kallo, sai Hannu ya dulmiya cikin fage yana nuna k’arin gwanintarsa; ya d’auki shinkafa a tire, ya tsince tsakuwoyin ciki, ya kwarfi ‘yar k’asa kad’an, ya watsa sama. Sai ya d’auki allura ya yi d’inki, ya kuma d’auki igiya ya yi zarge ya d’aure kararen. Sannan ya d’auki sirin kara ya fik’e shi ya harba shi nesa. Haka dai Hannu ya yi ta irin aikin da ko a mafarki, K’afa ta san ba za ta iya ba. K’afa kuwa sai ta yi tagumi cikin k’unci, tana kallon baje-kolin fasahar Hannu, tana kuma begen irin sirantar yatsun abokin takararta. Hannayen sauran dabbobi ‘yan-kallo kuwa, sai tafi suke raf-raf, don taya d’an-uwansu murnar galabarsa. K’afa kuwa sai ta k’ara tunzura. Zafin kaye ya sa ‘yan-yatsun K’afa yin bori a k’asa; suka yi ta birgima kamar su nutse k’asa. Amma ba a san cewa, K’afa na k’ure adakar basirarta ne wajen nemo k’alubalen da za ta sa wa Hannu, don ta rama kayin da ta sha ba. “Me zan aringizowa wannan sarkin kurin?” K’afa ta tambayi kanta. Da kuwwar ta lafa, sai hankali ya koma kan K’afa don ta fad’i k’alubalen da za ta d’ora wa Hannu, ta ci k’arfinsa. Da bud’e bakinta, sai K’afa ta ce, “Ai ta kwana gidan sauk’i. Abun da nake so Hannu ya aikata ai ba wata wahala ne da shi ba. Maimakon yadda jiki ke rarrafe, kawai so nake Hannu ya bugi k’irji ya d’auki gangar jiki cancak, ya kuma yawata da shi kewayen wannan da’irar.” Sai K’afa ta zana ‘yar da’ira mai ‘dan girma a tsakiyar filin. “Hahahaha! Ke! K’afa, sha kuruminki. Wannan har wani k’alubale ne?” Kafin kiftawar ido, sai jiki ya yi alkafura. Sai ga gangar jiki ya yi k’ik’am kan Hannuwa biyu d’are-d’are, k’afafuwa kuma sun yi tsayuwar wata. Shi kuma Kai, ya juye k’asa, inda Idanu suka koma suna kallo sama-a-k’asa, ba sa iya gani da kyau. Da Hannu ya fara taka-taka saboda nauyin da ya d’auka, yana ta da k’ura, sai k’asa ta shiga cikin Hanci, ta sa shi atishawa. “Atish. Atish!” Sai taro ya d’au kuwwa, ana wak’a cikin raha ana cewa: K’afafuwa sama lilo Sha kuruminku Bi su bias Sama jannati. Kallo dai ya koma kan Hannu, wanda d’azu-d’azu ya gama kuri da nuna bajinta, amma yanzu yana neman kasa tab’uka komai. Ko taku uku bai iya yi ba, balle ya zaga rabin da’irar da ake so ya kewaya. Sai k’ugi yake don wuya. Ba a dad’e ba sai ga jiki yana taga-taga, Hannu ya kasa jure nauyinsa, kuma sauran gabb’ai sun k’i su tagaza masa. Kawai sai ga jiki ya tintsire a k’asa, ji kake rib! K’ura ta tashi sama. Kafin k’urar ta washe, sai Hannu ya yi sauri ya sungumi gangar jiki, ya mik’e. Don ya yi balas, sai ya wawwara ‘yan-yatsunsa, ya kafa su a k’asa, don kar jiki ya sake ruftawa k’asa. Da Hannu ya nemi ya yi alkafura don ya zagaya da’ira, sai alk’alai suka k’i yarda, domin dole sai K’afa ta taimaka. K’arya dai ta k’arewa Hannu, domin k’ok’arinsa ya ci tura. “Bwahahahah!” K’afa ta k’yalk’yale da wata irin bankaurar dariya da ta aro daga wajen Baki. Da jin wannan muguwar dariya, sai Hannu ya fusata ya yi wani k’ugi domin ya matsa da gangar jiki. Sai dai kash! Yunk’urin bai kai ko’ina ba. Hannu ya ba da kai. Ba zai iya ba. Gangar jiki yadawo kan hud’u, irin yadda ya saba rarrafe kamar sauran dabbobi. K’afa kuwa sai ta yi gud’a, ta shiga fage tana nuna bajintarta. Ta yi sassarfa, ta yi gudu da d’age da tsalle da sukuwa, duka ba tare da ta b’arar da gangar jiki ba. Sai taro ya kid’ime da kirari, ‘yan-kallo suna buga k’afafuwansu don taya murna. Hannu kuwa sai ya mik’e yana cewa bai yarda ba, son-kai ake nunawa. Kuma wai muzanta shi ake yi. Hannu ya manta cewa shi ne ya ce a zo a yi gasar. Bayan da k’ura ta lafa, kawai sai ‘yan-kallo suka ankara da wani abin ban al’ajabi game da Hannu da ‘yan-yatsunsa. Sun lura da cewa babban d’an-yatsa ya ware daga sauran ‘yan-uwansa. Tun sanda ‘yan-yatsun suka rarrabu da juna, a k’ok’arinsu na cin gasa, ashe babban d’an yatsa bai dawo an had’e ba. Janyewar da ya yi ta rage wa Hannu inganci wajen aiki. Amma kafin ‘yan-kallo su fara yi wa Hannu dariya, sai suka fahimci ai kuma rarrabuwar ta k’ara wa Hannu wata hikimar ta wajen iya damk’ar abu. Kenan fad’uwa ta zo daidai da zama! Yanzu dai an k’are gasa tsakanin Hannu da K’afa. To amma gab’ob’i da suke zaman alk’alai, sun d’auki kwanaki biyar suna jayayya kan waye ya lashe gasar. Haka dai musun ya cigaba, saboda sun gano cewa Hannu yana da b’angaren da ya yi fice. Ita ma K’afa tana da b’angaren da ta kere wa kowa. Sakamakon wannan canjaras ne ya kai ga dukkan gabb’ai sun zauna sun yi karatun ta nutsu tsakaninsu. “Wai ma, shin mene ne jiki?” Su duka suka tambayi kansu. Kurum sai suka ba wa kansu amsa. “Ai mu duka, mu ne jiki. Kowanenmu na buk’atar juna. Ingancin aikin ya dogara ga had’in-kanmu.” Ganin tankiyar da ta faru tsakanin K’afa da Hannu, sai gabb’ai suka yanke shawarar cewa, idan ana son a kaucewa hakan a gaba, to ya kamata kowa ya rik’e b’angaren da ya fi fice. Kenan daga yau, gangar jiki zai rik’a tafiya ne a tsaye, bisa kan K’afa, yayin da Hannu zai zama a sama yana bugun iska. Mutum a matsayinsa na mamallakin jiki, ya yi farin ciki da wannan tsarin. To amma saboda kada a manta asalin cewa a da, mutum rarrafe yake a kan Hannuwa da K’afafuwa hud’u, duk yaran da aka haifa za su fara rarrafe ne, kafin daga baya su mik’e su fara tafiya kan k’afa biyu. An rabawa kowa aikinsa. K’afa za ta tafiyar da jiki zuwa duk inda zai je. Amma da an isa, Hannu ne zai yi duka aikin da ake buk’atar yi, kamar d’aukar kaya da rik’e kayan aiki. Tun daga lokacin nan, K’afa ce take yawatawa da jiki wurare. Hannu ne ke amfani da kazar-kazar d’in da yake da shi, ya yi aiki, ya kuma tabbatar da cewa abinci ya kai ga baki. Baki da Hak’ora su ne za su tauna abincin, su kuma tura shi ga mak’ogaro zuwa tumbi. Tumbi shi zai nik’e abincin ya tace mai amfani ya tura wa sassan jiki ta Jijiyoyi. Sauran tuk’ar da ta rage kuma, sai Tumbi ya aika matattarar kashi, wanda daga bisani zai zubar a cikin k’asa don inganta tsirrai. Tsirrai kuma za su girma, su fitar da ‘ya’yan itace, wanda Hannu zai tsinka ya tura wa Baki. Baki ya tauna ya tura wa Tumbi…. Haka dai tsarin rayuwa zai yi ta gudana. Wannan rabe-raben ne ya sanya ko da a wajen wasannin motsa-jiki da raye-raye, kowace gab’a tana da aikinta. Wak’e-wak’e da Magana da dariya aikin baki ne. Guje-guje da buga k’wallo aikin K’afa ne. K’wallon Hannu da na kwando an bar wa Hannu, duk da cewa K’afa ce za ta yi guje-gujen. Wannan tsarin ne ya mayar da jikin mutum tamkar wani inji na musamman tsakanin sauran halittun duniya. Shi ya sa ma mutum kan iya cin galaba kan duka sauran dabbobi, ya kumi fi su ka’rfi da iya aiki a duniya. Sai dai kuma, gabb’ai sun gano cewa akwai sauran rina a kaba. Wannan tsarin, har yanzu zai iya zamowa matsala. Kai, zai iya jin cewa tunda shi ne a sama, to ya fi K’afa wadda ita ce ke taka k’asa, har ma ya rik’a jin cewa shi ne jagoran sauran sassan jiki, wad’anda suke zaman bayi gareshi. Saboda haka, an yanke shawarar cewa kowa zai zama kinin kowa. Kenan idan ciwo ko farin-ciki ya samu, to za a raba shi zuwa ga duka sassan jiki, kowa ya d’and’ana. An kuma gargad’i Baki da ya san cewa yana nufin dukan jiki ne, a duk sanda zai yi magana yana cewa, “Nawa ne” ko “Ni ne.” A k’arshe sai dukansu suka rera wannan wak’ar: A jikin mutum Babu bawa A jikin mutum Babu rago A jikin mutum Muna taya juna Kowa ga kowa Muna taya juna Harshe ne muryarmu Tallafeni na tallafe ka Mu gina k’akk’arfan jiki Tallafeni na tallafe ka Mu gina k’akk’arfan jiki Kyawu shi ne aiki tare Tare muke aiki Mu gina k’akk’arfan jiki Tare muke aiki Mu gina k’akk’arfan jiki Had’in-kai shi ne k’arfinmu Wannan wak’ar ce ta zamo Taken Jiki. Jiki yana rera ta har yau. Kuma wannan shi ne ya banbance mutum da dabbobi, da kuma duk wanda bai rungumi sauyin raba aiki tsakanin sassan jikinsa ba. Duk da irin cigaban da sauran dabbobi suka ga mutum ya samu, ba su kwafi wannan sauyi ba. A ganinsu, yin wak’a da Baki kan yi wani abin takaici ne. Saboda ai Baki an yi shi ne domin ya ci abinci, ba ya yi wak’a ba. Sauran dabbobi sun kafa jam’iyar ra’ayin mazan-jiya, masu dogewa kan asali, tare da gujewa dukkan sauyi na d’abi’ar halittun duniya. Domin hake ne, a duk sanda jiki ya tsaya kan bin tsarin karkasa aikace-aikace, sai ya sa mutum ya ci gaba a rayuwa. Amma duk sa’ilin da sassan jiki suka shiga takun-sak’a, to sai ya zama tamkar suna k’ok’arin ci-baya ne, da koyi da dabbobi wad’anda ke bin ra’ayin zamanin duhun-kai. |
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