Yakin Mata

Kwamitin bincike na farko ya faru ne a farkon watan Janairun 1930, amma bai samu nasara ba. Binciken na biyu, wanda ake kira hukumar Aba, ya hadu a watan Maris 1930.  Hukumar ta gudanar da tarukan jama’a na tsawon kwanaki talatin da takwas a wurare daban-daban na lardunan Owerri da Calabar tare da tattaunawa da shaidu 485. Daga cikin adadin shedu, kusan 103 mata ne. Sauran sun hada da mazan yankin da jami’an gudanarwa na Biritaniya wadanda ko dai aka kira su don bayyana rawar da suka taka a tawayen ko kuma dalilin da ya sa suka kasa hana matan. Nigeria, Report of the Commission of Inquiry Appointed to Inquire into the Disturbances in the Calabar and Owerri Provinces, December, 1929 (Lagos: printed by the Government Printer, 1930) http://www.opensourceguinea.org/2014/10/nigeria-report-of-commission-of-inquiry.html

 Sakamako 
Matan sun sami damar canza"hanyoyin al'ada don haɗin gwiwa da nuna rashin amincewa" zuwa matakai masu karfi waɗanda suka yi nasarar kalubalanci da kawo cikas ga mulkin mallaka na gida. An gudanar da zanga-zangar matan a wani mataki da hukumomin mulkin mallaka ba su taba gani ba a wani yanki na Afirka.Tawayen ya kai sama da murabba'in mil dubu shida da ke dauke da dukkanin lardunan Owerri da Calabar, wadanda ke da kusan mutane miliyan biyu. HarryA.GAILEY, Op.cit., p.137;MargeyPERHAM, NativeAdministrationinNigeria,
op. cit., pp. 209-12. Har zuwa ƙarshen Disamba na 1929,lokacin da sojojin mulkin mallaka suka mai da hankali,an lalata kotunan ƙasar guda goma,an lalata wasu da dama,an kai hari kan gidajen ma'aikatan kotunan ƙasar,an wawashe ma'aikatun Turai a Kogin Imo, Aba,Mbawsi,da Amata.Mata sun kai hari a gidajen yari tare da sakin fursunoni.Amma kuma martanin da hukumar mulkin mallaka ta bayar ya kasance mai azama.A lokacin da aka dawo da odar,sojojin mulkin mallaka sun kashe mata kusan hamsin da biyar.Sojoji na karshe sun bar Owerri ne a ranar 27 ga Disamba 1929,kuma ‘yan sintiri na karshe a Abak Division sun janye ranar 9 ga Janairu 1930.A ranar 10 ga Janairun 1930,an dauki tawayen a matsayin nasarar dakushe ta.A cikin ƙarshen Disamba na 1929 da farkon Janairu 1930,an gudanar da binciken hukuncin gamayya sama da talatin. Chima J. Korieh, 'Gender and Peasant Resistance: Recasting the Myth of the Invisible Women in Colonial Eastern Nigeria, 1925-1945', in The Foundations of Nigeria: Essays in Honor of Toyin Falola, ed. Andrew C. Okolie (Africa World Press, 2003), 623–46, 632.An yi imani da cewa, a cewar Nina Mba,wannan taron ya kawo karshen ayyukan matan ne saboda sabuwar gwamnati a karkashin Gwamna Donald Cameron ta yi la'akari da wasu shawarwarin da matan suka bayar wajen yin kwaskwarima ga tsarin mulkin kasar.Don haka,ana kallon Yaƙin Mata a matsayin tarihin rarrabuwar kawuna a mulkin mallaka na Burtaniya a Nijeriya wanda ke da tasiri mai yawa. Nina Mba, Nigerian Women Mobilized: Women's Political Activity in Southern Nigeria, 1900-1965 (Berkeley: University of California, 1982) and "Heroines of the Women's War," in Nigerian Women in Historical Perspectives ed. Bolanle Awe (Ibadan: Sankare/Bookcraft, 1992), 75-88 Yakin mata ya kuma taka rawar gani wajen nuna karuwar akidar jinsi,inda ya baiwa matan da ba su da aure da manyan mutane damar shiga ayyukan zamantakewa. 

Sakamakon zanga-zangar,an inganta matsayin mata a cikin al'umma.A wasu yankuna,mata sun sami damar maye gurbin shugabannin Warrant. An kuma nada mata su yi aiki a kotunan kasar. Bayan yakin mata,ƙungiyoyin mata sun yi ƙarfi sosai a Ngwaland, yawancin abubuwan da suka faru a cikin 1930s,40s da 50s sun sami wahayi daga Yaƙin Mata,gami da Zanga-zangar Haraji na 1938,Zanga-zangar Ma'aikatar Mai na 1940s a Lardunan Owerri da Calabar da Tawayen Haraji a Aba da Onitsha a 1956.Sau biyu ana kiran jami’an gundumomi tare da umurtar sojoji da dakarun sa-kai na yankin da su wargaza zanga-zangar.A cikin wadannan lokuttan,an harbe mata a kalla 50 aka kashe tare da jikkata wasu 50.Matan da kansu ba su taɓa raunata kowa da kowa da suke zanga-zangar ba,ko kuma ɗaya daga cikin sojojin da suka wargaza waɗannan zanga-zangar.

 Sabanin suna 
Taron yana da sunaye daban-daban, ciki har da (amma ba'a iyakance ga)Rikicin Mata na Aba na 1929,Yaƙin Mata na Aba,da Tawayen Kasuwar Mata na 1929 ba.Yawancin lokaci ana kiranta da "Rikicin Mata na Aba na 1929" saboda haka ake kiranta a cikin bayanan Burtaniya.   Matan sun yi amfani da dabarun zanga-zangar da suka kasance na al'ada kuma na musamman ga al'ummominsu, kamar su zama kan namiji da sanya tufafin gargajiya. "Sitting on a Man": Colonialism and the Lost Political Institutions of Igbo Women, Author: Judith van Allen, Source: Canadian Journal of African Studies, Vol. 6, No. 2, Special Issue: The Roles of African Women: Past, Present and Future (1972), pp. 165-181 Stable URL: ayin da mazan da ke cikin al'umma suka fahimci abin da waɗannan dabaru da dabaru suke nufi, Birtaniya ba su yi ba don sun kasance daga waje.Don haka, taron ya bayyana a matsayin "ayyukan hauka na mata masu tsauri,"don haka ya kira abubuwan da suka faru a tarzoma.  Malamai sun yi nuni da cewa kiran taron "Aba Riots" yana kawar da siyasa "yunwar mata" tare da tsara abubuwan da suka faru ta hanyar tabarau na mulkin mallaka.  Tun lokacin da ake kiran taron da sunan “Ogu Umunwanyi”a harshen Igbo da kuma “Ekong Iban” a Ibibio da matan yankin suka yi wa lakabi da “yakin mata”—wasu masana tarihi sun yi yunƙurin kiransa da “Yaƙin mata” domin a yi hakan. fitar da taron daga ruwan tabarau na mulkin mallaka da kuma sanya shi a kan matan da abin ya shafa. 

 Duba kuma 

 Tawayen Bussa

 Manazarta 

   Aba Commission of Inquiry. Notes of Evidence Taken by the Commission of Inquiry Appointed to Inquire into the Disturbances in the Calabar and Owerri Provinces, December, 1929] (Lagos, 1929), 24-30. 4th Witness, Nwanyeruwa (F.A.).
   Aborisade, Oladimeji, Mundt, Robert J. Politics in Nigeria. Longhorn (2002) New York, United States
   Oriji, John N. (2000). Igbo Women From 1929-1960. West Africa Review: 2, 1.

 Kara karantawa 


   Reprint, New York: Praeger, 1965. ASIN B000JECCCQ.

 Onwuteka, V. C. "The Aba Riot of 1929 and its relation to the system of'indirect rule'." Nigerian Journal of Economic and Social Studies 7.3 (1965): 273-282.
 Ukeje, Charles. "From Aba to Ugborodo: gender identity and alternative discourse of social protest among women in the oil delta of Nigeria." Oxford Development Studies 32.4 (2004): 605-617. Online
 Van Allen, Judith. "Aba Riots or the Igbo Women's War?-Ideology, Stratification and the Invisibility of Women." Ufahamu: A Journal of African Studies 6.1 (1975).</ref>
 Van Allen, Judith. "“Sitting on a man”: colonialism and the lost political institutions of Igbo women." Canadian Journal of African Studies/La Revue canadienne des études africaines 6.2 (1972): 165-181. Online 

 Hanyoyin haɗi na waje 

 Marissa K. Evans, Rigimar Mata ta Aba (Nuwamba-Disamba 1929) a blackpast.org

 Tarihin ƙungiyar dakarun mata a Najeriya 

Akwai daɗaɗɗen tarihi na ayyukan gama-gari da mata suka yi a Najeriya kafin tayar da kayar baya. Rashin haɗin kai ya sa dattawan ƙauyuka sun ɗauki matakin magance matsalolinsu.  A shekara ta alif ɗari tara da ashirin da huɗu 1924, mata kimanin 3000 a Calabar sun yi zanga-zangar nuna rashin amincewa da adadin kasuwa da hukumomin mulkin mallaka suka ƙaddamar.  A yankin Kudu maso yammacin Najeriya, akwai wasu kungiyoyin mata irin su kungiyar matan Kasuwar Legas, Jam’iyyar Mata ta Najeriya, da kungiyar matan Abeokuta .  Har ila yau, akwai “tsare tsaren hada-haɗin gwuiwar na kasuwancin mata” wanda matan Igbo da Ibibio suka yi amfani da su wajen isar da bayanai don samun daidaito tun a lokacin tawayen.