Bayani A Kan Wasu Abubuwa Da Suke Faruwa Ga Dafi A Hausa

Most of the works on the aspect of Hausa language are descriptive. Theoretical analysis is rare. For this reason, the article intended to look at some post syntactic operations during word formation in Hausa language with emphasis on affixes. These post syntactic operations include: Fusion, fission, impoverishment, morphological merger, linearization, ornamentation, syncretism, competition and blocking, allomorphy and productivity. The topics will be discussed from Distributed morphology point of view as explained in details Halle & Marantz (1993, 1994), Halle (1997), Marantz (1997), Embick (2010, 2015).

Bayani A Kan Wasu Abubuwa Da Suke Faruwa Ga Ɗafi A Hausa

Daga

Isah Abdullahi Muhammad (Ph.D)
Department of Nigerian Languages,
Usmanu Danfodiyo University, Sokoto. Nigeria
(+234) 07037484144

&

Muhammad Mustapha Umar (Ph.D)
Department Of Nigerian Languages,
Usmanu Danfodiyo University, Sokoto. Nigeria
(+234) 08065466400

 

1.0       Gabatarwa

A nazarin ƙirar kalma babu abin da ya fi ban sha’awa da burgewa, kamar ‘Ɗafi’. Wataƙila, wannan ya sa Spencer (1991:14) ya yi wannan furuci cewa “

“Affixation is morphology par excellence’ ma’ana:

“ Ɗafi madara ce ta ilimin ƙirar kalma mai ban sha’awa”.

Duk wanda yake son nazarin ɗafi (a fahintar wannan takarda) akwai buƙatar ya lura da waɗannan abubuwa biyar, su ne:

a)      Ma’anar ɗafi a harshen da ake nazari

b)     Nau’o’insa

c)      Yadda ake samar da ɗafin.

d)     Abubuwan da suke faruwa ga ɗafi.

e)      Alaƙarsa da mai masaukinsa wato ‘saiwa’.

Daga cikin abubuwan da suke faruwa wajen samar da ɗafi (wanda shi ne taken takarda) akwai:

a)      Ɗayantawa (fusion)

b)     Biyuntawa (fission)

c)      Shafewar ma’ana (Impoverishment)

d)     Ƙulli na ƙirar kalma (Morphological merger) da Jerantawa (Linearization)

e)      Ƙarin ƙwayar ma’ana (ornamentation)

f)       Sajewa (syncretism)

g)     Gasa da shingewa(competition& blocking)

h)     Jirwayen tsarin sauti (allomorphy)

i)       Yalwa (productivity).

Duk waɗannan abubuwa ne da suke faruwa bayan tsarin ginin jumla ya ƙare aikinsa (postsyntactic operations). A taƙaice, a wannan takarda za a bisu ɗaya bayan ɗaya tare da kawo ma’anar kowannensu da kuma misalai. An raba takardar zuwa waɗannan sassa: (a) 1.0 gabatarwa da (b) 2.0 Bayani a kan abubuwan da suke faruwa ga ɗafi a Hausa da (c) 3.0 kammalawa da (d) Manazarta.

2.0       Abubuwan Da Suke Faruwa Ga Ɗafi A Hausa[1]

2.1       Ma’anar Ɗafi A Hausa

            Ɗafi asali ‘yantacciyar ƙwayar ma’ana ce mai aiki irin na nahawu, wadda sai daga baya ne take bayyana a zahiri ko a baɗini a matsayin turkakkiyar ƙwayar kalma wadda ba saiwa ba, kuma wadda kuma da ake ɗafawa a wani amintaccen muhalli na turken kalma (Saiwa ko kalma). Ana ɗafa ɗafi ne, domin ajinta saiwa ko sauya ajin ko kuma, don yin wani ƙarin bayani irin na nahawu,sannan ɗafi, yakan kasance jagora a cikin kalma.

Ɗafi a Hausa ya kasu gida biyu.

 

a) Ɗafi ajintau: Ɗafi ajintau ɗafi ne wanda yake nuna ajin saiwar kalma, ko kuma ya sauya ajin kalma. Misali:

 

(1) i- kaamaawaa

 

Kalmar ‘kaamaawaa’ tana ƙunshe ne da sakakkiyar saiwa (Ö[2]Category-neutral) da kuma ajintai guda biyu na aikatau da na suna bayan aikatau (vp & np categorizers). Sannan su ne nau’in ɗafiajintau mai sauƙi. Domin a nan bayan aikin ajintawar ba wani aiki da suke yi. Amma idan aka ce ‘gidaa’, tana ƙunshe da saiwa ɗaya ‘Ögid-‘ da ɗafin ‘-aa’[3] wanda yake aikin nuna ajin suna da ƙarin fayyace jinsin namiji da kuma nuna adadin tilo. Wannan shi ne ajintau mai sarƙaƙiya.

 

b) Ɗafi ba-ajintau:Ya ƙunshi ɗafi mai nuna: mallaka da nasaba da nuna muhallin sifa da abin da ya gabata da lokaci da taƙi. Misali:

 

(2) i- riigarsa

ii- huular ƙarfee

ii- farar huulaa

iv- riigar

v- yaa tafi

 

            Bayan haka, abubuwan da suke faruwa lokacin samar da ɗafi da bayan samar da shi, su ne za a tattauna a sashe na gaba, wato 2.2

2.2 Ɗayantawa (Fusion)

            Asalin kalmar ‘ɗayantawa’ daga ‘ɗaya’ ne, sai aka ɗauko sakakkiyar saiwarta ‘ɗay-‘ aka ɗafa ɗofanen ‘-anta’ da ‘-wa’, sai aka sami ‘ɗayantawa’ wato dai suna ne ‘ɗan aikatau’. Da ingilishi ɗayantawa shi ne ‘fusion’.

Halle& Marantz (1993:116) sun ba da ma’anarta kamar haka:

“ Fusion takes two terminal nodes that are sisters under a single category nodes and fuses them into a single terminal node”

Fassara:

“Ɗayantawa yana ɗaukar gundarin ƙwayoyin ma’ana biyu waɗanda suke ‘yan uwa ne ƙarƙashin aji ɗaya, sai a ƙulla su a matsayin ƙwayar ma’ana ɗaya kuma ƙwayar kalma ɗaya”. Muhammad (2016:5) ya bayyana ma’anarsa kamar haka:

“ Fusion simply fuses features into single terminal node”.

Fassara: “Cikin sauƙi, abin da ake kira ɗayantawa, ƙulli ne da ake yi na ƙwayoyin ma’ana cikin ƙwayar ma’ana ɗaya”.

 Saboda haka,‘ɗayantawa’tana nufin inda harshe ya ɗauko gundarin ma’anoni daban-daban waɗanda suke iya zama tare sai a ƙulla su a matsayin ƙwayar ma’ana ɗaya[4], sai kuma a cusa su cikin tubali ɗaya a matsayin ƙwayar kalma ɗaya[5]. Misali

(3)‘wàtàà’

A misali na (3), kalma ce ‘suna’ ‘tilo’ ‘namiji’. An zaɓo suna daga ɓangaren azuzuwan kalmomi, ‘tilo’ kuma daga ‘adadi’ sai kuma ‘namiji’ da aka zaɓo daga ‘jinsi’. Gaba ɗayansu aka ƙulla su wuri ɗaya a matsayin ƙwayar ma’ana ɗaya kuma cikin ƙwayar kalma a matsayin ɗafi ɗaya wato ‘-àà’. Wannan shi ne ɗayantawa. Sai kuma shi ɗafin ya zaɓo saiwar ‘Öwat’ a matsayin mai yin ƙarin bayani na ɗafin. Wannan ya nuna Hausa tana zaɓo gundarin ma’ana na ajintau (suna ko sifa) ta haɗa da adadi (tilo ko jam’i) da kuma jinsi (namiji ko tamata) ta hanyar ƙulla su wuri ɗaya[6] a matsayin ƙwayar ma’ana ɗaya wadda za ta bayyana a matsayin ƙwayar kalma kuma ɗafi ɗaya. Misali:

 4 a) gidaa  gidaajee

  b) faraa  faraaree

Kalmar gidaa da kalmar‘gidaajee’ duka suna da saiwa ‘gid-‘[7]. Idan aka cusa suna da adadin tilo da jinsin namiji waɗanda dukkansu suna cikin ɗafin ‘-aa’, sai a samar da cikakkiyar kalma ‘gidaa’. Idan kuma aka ɗafa ɗafin ‘-aajee’ mai ɗauke da suna da adadin jam’i ba takamaiman jinsi, to, sai a samar da cikakkiyar kalma ‘gidaajee’. Haka abin yake idan saiwar ‘far-‘ ake magana a kan ta. Idan aka ƙara mata ɗafin ‘-aa’, sai a samar da sifa ‘faraa’wadda take da adadin tilo da jinsin tamata. Idan kuma ɗafin ‘-aaree’ aka ƙara wa saiwar ‘far-‘, sai a samar da kalmar sifa ‘faraaree’ wadda take da adadi amma ba jinsi.

2.3       Biyuntawa (Fission)

            Kalmar biyuntawa daga ‘biyu’ ne, an ɗauki saiwarta ne wato ‘biy-‘ aka ɗafa mata ‘unta’ da kuma ‘wa’, aka tayar da cikakken gininta na ‘biyuntawa’wato ‘fission’ da Ingilishi. Har wa yau, Halle & Marantz (1993:116) sun ba da ma’anarsa kamar haka:

’… a given node may be fissioned into two”.

Fassara: ‘..ƙwayar ma’ana ɗaya tana iya rabuwa gida biyu’.

 Abin da take nufi shi ne bayan an samar da ƙwayar ma’ana daga gundarin ma’anoni wajen bayyanarsu (Spell-out), a matsayin ƙwayar kalma ɗaya, sai a sami akasi ta zo a wurare biyu cikin kalma maimako wuri ɗaya. A Hausa, bayan an zaɓo ajin suna da adadin jam’i, ana ƙulla su a wuri ɗaya a matsayin ƙwayar ma’ana ɗaya. To maimakon ta zo a muhalli ɗaya, sai ta rabu kuma ta zo muhalli biyu na saiwa. Dalilin cewa ɗaya ce ta rabu, shi ne, da za ka yi amfani da ɗaya ka bar ɗaya, ba za a sami biyan buƙata ba ta sadarwa. Misali idan aka ɗauki saiwar ‘gulb-‘ aka cusa mata ɗafin ‘-aa-‘ kawai, za a sami ‘gulaab-‘, Bahaushe ba zai gane abin da kake nufi ba, dole sai an ƙara ɗayan wato ɗafin ‘-ee’, bayan ‘gulaab-‘, sai a sami ‘gulaabee’ wato suna kuma jam’i.

5 a) turaamee

  b) kutaaree

Abin da ya faru a nan misali na (5), shi ne, ɗafin ajintau ne da adadin jam’i. Maimakon ya zo a ƙarshen saiwa, sai ya zo a tsakiyar saiwa da ƙarshenta. Asali sayyun kalmomin su ne da ‘turm’ da ‘kutur-‘. Sai suka koma, ‘turaamee’ da ‘kutaaree’, da aka ɗafa musu ɗafin ‘aa-ee’ wato ajintau-jam’i, a cikinsu da ƙarshensu.

2.4       Shafewar Ma’ana (Impoverishment)

            Shafewar ma’ana tana faruwa ne, inda aka shafe wata ƙwayar ma’ana,ta ƙwayar kalma wadda can asali akwai ta saboda wani dalili na tsarin nahawun harshe. Fabrigas (2005:27) ya ba da ma’anar sahafewar ma’ana kamar haka:

“ ..Impoverishment, Grammar deletes features from the bundle of a syntactic terminal node”.

Fassara: .. shafewar ma’ana, a cikin tsarin nahawu yake shafe wasu gundarin ma’anoni daga ƙunshiyar ma’anoni na ƙwayar ma’ana”.

Misalin kalmar ‘jaakii’ da ‘jaakaa’ da ‘jaakunaa’. A ɗafin ‘-ii’ yana nuna ajin suna da adadin tilo da kuma jinsin namiji. Ɗafin ‘-aa’, yana nuna ajin suna adadin tilo da jinsin mace. Sai ‘-unaa’, shi ma yana nuni ne ga ajin suna da adadin jam’i. Ya kamata a ce akwai jinsin maza zalla da na mata zalla, kamar yadda yake a sauran harsuna (kamar larabci). Abin tambaya a nan, shi ne, me ya sa babu jinsin maza zalla ko mata zalla? Greenberg (1963:90) ya ansa wannan tambaya kamar haka:

            Universal 37: A Language never has more gender categories in non-singular numbers than in the singular. This latter statement may be illustrated from Hausa, which has a masculine and feminine gender distinction in the singular but not in the plural. The opposite phenomenon, to my knowledge, never occurs.

Fassara:

Ƙa’idar bai-ɗaya ta 37: Harshe ba ya taɓa nuna ajin jinsi a wuraren da ba adadin tilo (wato jam’i) ba, fiye da yadda yake nunawa a tilo. Wannan furuci yana iya zama gaskiya a Hausa, saboda harshe ne wanda yake bambanta jinsin namiji da jinsin tamata a matakin tilo, ba a matakin jam’i ba. A iya sanina kishiyar haka, ba ta taɓa faruwa ba.

Wannan ya isa ya zama hujja cewa Hausa ba ta nuna jinsi a matakin jam’i. Irin wannan al’amari ne ake kira shafewar ma’ana wato ‘Impoverishment’ da Ingilishi a ra’in ƙira-jumla-sak (Distributed Morphology).

6a) huulaa da huulunaa

b) riigaa da riigunaa

c) jikkaa da jikkunaa

A waɗannan misalai na (6), ɗofanan ‘-aa’ duk suna nuna ajin suna da adadin tilo da jinsin mace, amma da aka je jam’intawa babu jinsi sai kurum ajintau da adadi. Saboda Hausa ba ta nuna jinsi a matakin jam’i. An shafe gundarin ƙwayar ma’anar jinsi (Gender feature) ne aka bar saura[8].

2.5       Ƙulli Na Ƙirar Kalma Da Jerantawa(Morphological Merger& Linearization)[9]

            Ƙulli na ƙirar kalma yana bayani ne, a kan abubuwan da suke faruwa lokacin ƙulla tubalan ƙwayoyin kalma (wato ɗofanai) a harshe. Noyer & Harley (1999:5) sun ba da ma’anarsa kamar haka:

Morphological merger proposed first in Marantz (1984)was originally a principle of well-formedness between levels of representation in Syntax.

 Fassara:

 Ƙulli na ƙirar kalma wanda ya fara kawo shi a fagen nazari shi ne ‘Marantz (1984).Asali ƙullin doka ce ta samar da nau’in jumla mai ma’ana a dukkan matakan bayyana fasalin jumla waɗanda ake da su.

Ƙulli ya kasu gida biyu akwai: (a) Ƙulli na ciki (Internal merge) da (b) Ƙulli na waje (External merge). Ƙulli na ciki, shi ne inda harshe yake ɗauko tubalin ɗafi da turken saiwa sai ya ƙulla su wuri ɗaya a matsayin kalma. Misali:

7 a) gidaa

b) faraa

c) kaamaa

Waɗannan kalmomi, an gina su ne ta amfani da tubali biyu. Wato tubalin saiwa da na ɗafi. Kamar haka: ‘Ögid-‘ da ‘Öfar-‘ da ‘Ökaam-‘. Sai kuma, ɗafin suna ‘-aa’ da ɗafin sifa ‘-aa’ da kuma ɗafin aikatau ‘-aa’. Babban abin da wannan yake nunawa shi ne, akwai jinsin ɗofanen da a kodayaushe a jikin turken[10] saiwa ake ƙulla su. Haka ma, ƙulli na waje, ƙulli ne da ake yi a tsakanin turken kalma da na ɗafi. Misali:

8a) tiilasta

b) kaamaawaa

A nan, ɗafin ‘-ta’ an ƙulla ta ne ga turken kalmar suna ‘tiilas Ø’. Ita ko ‘-waa’an ƙulla ta ne ga jikin kalmar aikatau. Ta farko, ‘Ötiilas Ø’. Ma’ana kalma ce da aka gina da saiwa da kuma ɓoyayyen ɗafinsuna. Sai ‘kaamaa’ da aka gina saiwar ‘Ökaam-‘ da ɗafin aikatau ‘-aa’. To sai aka ƙulla ɗafin ‘-ta’ ga turkan ‘tiilas’, ita ko ‘-waa’ ga turken ‘kaamaa’. A nan wannan ya nuna ga urken kalma kawai ake ƙulla su, ba ga turken saiwa ba.

Ita ko jerantawa, tana ba da bayani ne a kan wane tubali ne ake fara samarwa? Sannan inane, tabbataccen muhallinsa a cikin kalma? Wannan bincike ya gano cewa ɓangare na farko da ake fara samarwa na kalma shi ne ‘ɗafi’. Dalili kuwa, a nan neake samun ma’ana ta suna ko sifa ko aikatau ko kuma bayanau. Sannan ɗafi ne yake da haƙƙen zaɓo saiwar da yake ganin ta dace, sai jerantawa ta kai saiwa muhallinta na dindindin wanda za ta yi aiki. Misali, Hausa tana zaɓo gundarin ƙwayar ma’anar ‘suna’ da ‘adadin tilo’da ‘jinsin mace’ ta ƙunsa su wuri ɗaya a matsayin ƙwayar ma’ana, sai a cusa su cikin ‘-aa’ a matsayin ɗafi[11]. Daga nan ɗafin ‘-aa’ sai ya shigo rumbun sayyun kalmomi, ya zaɓo saiwar ‘jaak-‘ a matsayin wadda za a ƙulla su tare, su ba da kalma. Ita ko daga nan, jerantawa ita take da haƙƙen kai saiwar ɓangaren hauni na ɗafin domin samar amintacciyar ƙira. Wato sai ta ba da kalmar ‘jaakaa’.

2.6       Ƙarin ƙwayar ma’ana cikin ɗafi (Ornamentation)

            Ɗafi a harshe yakan sami ƙari na ma’ana a dalilin samun kansa a wani muhalli. Har wa yau Noyer & Embick (2007:305) a kan wannan batu, sun ce

 “..certain morphemes are added at PF”.

Fassara: “..akan ƙara wasu ƙwayoyin ma’ana kafin a kai matakin ƙarshe na furucinsu’.

Kamar‘Jituwa’ (agreement feature) tana daga cikin ma’anar da ake samun ƙarinta musamman a cikin fasali na jumla. Ƙarin ma’anar yana iya kasancewa ko na sharaɗin kwaikwayo (copying) ko kuma na dacewa a muhallin da ta zo (contextual). A ƙira-jumla-sak ana kiran waɗannan ƙwayoyin ma’anar da Ingilishi ‘ Dissociated morphemes’, wato ƙwayoyin ma’ana masu zuwa daga baya. Misali

9a) jaakii ne

b) kaama[12] zoomoo

A misalan da suke sama, bayan aikin nuna ajin suna da adadi da kuma jinsi wanda ɗafin ‘-ii’ yake yi har wa yau, shi ne madugun nuna jituwa ta kwaikawayo domin kalmar ‘nee’ ta zo ne a dalilin dacewarsu ta fuskar adadin tilo da jinsin namiji.Wannan ne sharaɗin kwaikwayo. Da za ka ce ‘*jaakiicee’ za a sami matsala domin babu daidaito na jinsi, sai dai a ce ‘jaakiinee’. Haka ma, bayan nuna aikatau da ɗafin ‘-a’ yake yi, har wa yau, shi ne aka ɗorawa masa alaƙalanci abin da zai biyo baya, wato ko wakilin suna ko maf’uli ɓoyayye ko suna maf’uli ko kuma na sigar kauce (passive). A nan, sai ya kasance maf’uli suna ne, ya dace ya biyo baya ba wakilin suna ko wani na daban ba. Wannan ne, ƙari na cancanta. Ka ga a nan, ɗofanan biyu wato ‘-ii’ da ‘-a’ an ƙara musu wata ƙwayar ma’ana ta ‘jituwa’[13]wadda can farko babu ita.

2.7       Sajewa (Syncretism)

            Sajewa muhimmin batu ne a nazarin ƙirar kalma, musamman a ra’in ƙira-jumla-sak (Distributed Morphology). Embick (2015:113) ya bayyana ma’anarsa kamar haka:

             The term syncretism is used differently in different description and analytical traditions. In this book, it refers to situations in which distinct syntacticosemantic enviroments (i.e sets of synsem features bundled into a morpheme) show the same phonological exponent.

            Fassara: Kalmar ‘sajewa’ ana amfani da ita ta fuskoki daban-daban kamar yadda aka saba gani a nazarce-nazarce daban-daban. A cikin wannan littafi, abin da ake nufi shi ne yanayi ne wanda gundarin ma’ana na muhalli daban-daban (wato shi ne inda gundarin ma’ana na tsatson tsarin ginin jumla da ainihin ma’ana ake ƙulla su, a matsayin ƙwayar ma’ana ɗaya)kuma suke nuna tsarin furuci ɗaya.

 Sajewa ta kasu gida biyu: Akwai mai cikakken tsari da ragaggen tsari. Mai cikakken tsari (Systematic syncretism) ita ce mai nuna gundarin furuci ɗaya kuma ma’ana ɗaya. Misali:

10a) huulunaa

b) riigunaa

c) bargunaa

A nan, ɗofanan da aka ja wa layi a misali na (10), siffarsu ɗasa kuma ma’anarsa ɗaya wato nuna cewa saiwar sun ace kuma jam’i. Sai kuma sajewa mai ragaggen tsari (non-systematic syncretism), wato inda aka sami, ma’ana ɗaya furuci daban ko kuma furuci ɗaya amma ma’ana daban. Misali:

11a) bukkookii

b) shugabannii

c) sayaa

d) faraa

Misalan ɗofanan farko (a,b) wato ‘-ookii’ da ‘-annii’ duk ma’anar da suke nunawa ɗaya ce wato bayan nuna ajin sayyun, sai kuma jam’i amma kuma furuci ya sha bamban. Amma, sai ga shi an sami ɗafi furucinsu ɗaya sai dai ma’anarsa ta bambanta domin na farko aikataune, mai bi masa kuma sifaa misalin (c) da na (d).

2.8       Gasa Da Shingewa (Competition & Blocking)

            Gasa da Ingilishi shi ne ‘competition’.Ana samun gasa ne ga tubalai (kamar ɗafi) masu aiki ɗaya, sannan kowanne yana gasar ne da manufar a zaɓe shi a matsayin zakara, kuma a sanya shi a muhallin da zai yi aiki. Dalilan zaɓen ɗaya, a bar ɗaya, yana faruwa ne saboda fifikon cancantarsa ta fuskar nahawu (Competition for grammaticality). Misali:

12a) gulaabee

b) riigunaa

A waɗannan misalai na (12), kowace saiwa an ɗafa mata ɗofanen da ya dace da ita. Wannan ya sa aka sami amintacciyar ƙira mai ma’ana. Da za a sauya wannan tsari na ƙirar waɗannan kalmomi, misali ‘*riiaagee da ‘*gulbunaa’. Ba sai an faɗa ba, ɗofanan da aka ɗafa ya haifar da rusasshiyar ƙira. Haka ma, wani lokaci akan sami zaɓin son mai sadarwa (Competition for use) (Embick 2008:61-62). Misali

13a) ƙasidooji

b) ƙasiiduu

 A waɗannan misalai na (13), akwai ɗafi biyu, wato ‘-ooji’ da ‘-uu’. Sannan kowanne ya ba da ƙira madaidaiciya. Haka kuma,duk lokacin da za a yi zaɓen zakara (Winner) ba a son wanda ya zarce (overspecified).ko kuma wanda ya kasa (underspecified) da kuma wanda ya saɓa gaba ɗaya (conflict feature) (Siddiqi, 2006, 2009). Gasa ita take haifar da shingewa ‘Blocking’, domin duk tubalin ɗafin da aka zaɓa aka saka a wani muhalli, wannan zai ba shi damar shingace masu adawa da shi. Shingewa a fahintar Aronoff (1976:43) “ the non occurrence of form due to simple existence of another”. Fassara: ‘ ..rashin zuwan wani tubali saboda kawai wani tubalin a wurin’. Misali:

14a) jaakii   jaakaa      jaakunaa

b) farii    faraa       faraaree

c) gidaa  *gidanyagidaajee

d) bargoo *barganyaa   bargunaa

Abu na farko da za a fahinta daga waɗannan misalai na (14), shi ne, Hausa harshe ne wanda yake da sigogi daban-daban masu nuna adadi da jinsi.Wannan ya sa duk lokaci da za a samar da wata siga ta jinsi ko ta adadi to lalle za a fuskanci matuƙar gasa a tsakaninsu. Sannan kuma, akwai shinge domin misalan (c) da (d) ba su da jinsin mace kamar yadda aka nuna a misalan (14a) da (14b). Wani ƙarin bayani shi ne, jinsin namiji da aka jinginawa ‘gidaa’ da ‘bargoo’ ba na haƙiƙa ba ne ƙagagge ne domin a zahiri babu gidaa namiji babu gidaa mace, haka ma ‘bargoo’ abubuwa ne sandararru marasa rai, saboda haka jingina musu jinsin namiji, jinsi ne kawai irin nahawu ‘ Grammatical Gender’ kamar yadda Kramer (2009,2014) ta bayyana.

2.9       Jirwayen Tsarin Sautia ƙirar kalma (Allomorphy)

            Jirwayen tsarin sauti wani al’amari ne muhimmi a fagen nazarin alaƙar ɓangarorin ilimin kimiyyar harshe (Linguistic interface). Ga abin da Embick (2015:170) ya ce game da shi:

 The term allomorphy is sometimesused to refer to any variations in phonological shape that morphemes undergo when they are combined. Allomorphy can be suppletive or phonological”

Fassara:

 Kalmar jirwayen tsarin sauti a wasu lokuta ana amfani da shi domin nuna duk wani bambanci na fasalin gundarin tsarin sauti wanda ya shafi ƙwayoyin kalma idan aka ƙulla su. Jirwayen tsarin sauti zai iya kasancewa na tsarin sauti da wanda ba na tsarin sauti.

Ɗafi shi ne madugu uban tafiya da yake ƙulla alaƙa tsakanin ƙirar kalma da tsarin sauti (Sani 2011:5). Akasarin jirwayen tsarin sauti da ƙirar kalma yana da alaƙa da naso. Misali:

15 a) gídààjéé

b) bírìì

Bayanin da za a yi a nan dangane da misali na (15), shi ne, asalin kalmar gídààjéé daga kalmar‘gídáá’ aka samo ta. Da aka zo samar da jam’i ya kamata ta kasance ‘gidaadee’, amma saboda dokar tsarin sauti wadda take nuna duk inda wasali /e/ ya gabaci baƙin /d/, yana nashe shi zuwa sautin /j/, wato dai, an sami inda wasali yake nashe baƙi. Sannan kada a manta, wannan wasali da baƙin sun zo ne a matsayin ɗafi, a nan abin ya faru. Haka ma, asali kalmar tana da tsarin karin sauti sama-sama ‘gídáá’ amma da aka ɗafa mata ɗafi mai nuna jam’i sai tsarin ya sauya zuwa sama-ƙasa-sama[14].  Kalmar ‘birii’ɗafinta mai nuna ajinta da adadinta da jinsinta shi ne ‘-ii’, yana da kusanci sosai da wasalin saiwar wato ‘i’ ka ga ke nan, ya zama jituwar wasali ( Vowel harmony)[15].

2.10     Yàlwáá (Productivity)

            Yalwa al’amari ne muhimmi a nazarin ƙirar kalma, wanda duk akasarin littafai masu koyar da limin ƙirar kalma suke ware babi guda domin yin bayaninsa. Kaɗan daga cikin waɗannan ayyuka su ne: Aronoff (1976) da Bauer (1983,1988, 2001) Katamba (1993) da Haspelmath (2002, 2010) da Aronoff & Fudeman (2005, 2011) da McCarthy(2002) da Plag (2003)[16] da sauransu. Amma kash! A nazarin ƙirar kalmomin Hausa yalwa babu shi, wato ba a kai can ba, musamman a akasarin littafan karatu (Kamar Fagge (2004,2013) da Newman (2000) da Abubakar (2001) da Jaggar (2001) da Sani (2002) da Amfani (2007)). Bauer (2001:211) dangane da ma’anar ‘yalwa’ ya ce

 “Productivity” deals with a number of new words that can be coined using a particular morphological process..”

Fassara:

 “Yalwa” ta magana ne a kan ɗimbin sababbin kalmomi da zaa iya ƙirƙirowata yin amfani da wata keɓaɓɓiyar hanyar ƙirar kalma..”

Malamin ya bayyana wasu hanyoyi biyu na gane ‘yalwa a ƙirar kalma su ne “ Availability” wato ‘yawa’ da “ Profitability” ‘farin jini wajen amfani(da shi ga masu harshe). Katamba (1993:67) ya ce “ Productivity is a matter of degree” Fassara “ Yalwa” al’amari ne mai hawa-hawa”. Lalle ‘Ɗafi’ a fagen samar da kalmomi, hanyace mai matuƙar yalwa a Hausa. A wani lokaci a kan sami wani ɗafi yana da yalwa. Ga abin da Du & Zhang (2010: 60) suka ruwaito (an ciro batun ne, daga Bauer (2001;12)) :

“..an affix to be used to coin new complex words is referred as productivity” Fassara

‘ Ɗafi wanda za a iya amfani da shi don ƙirƙarar kalmomi masu sarƙaƙiya shi ma, ana ce masa ‘yalwa’. Misali:

Dubi waɗannan misalai:

16a) san> sani>sananne>sananniya>sanannnu>masani>masaniya>masana

b) riguna> wanduna> alluna> barguna> jakuna> tarkuna>bankuna>

hukuna>jikkuna> ɗunkuna .

A waɗannan misalai na (16 a) an ga irin yadda saiwar ‘san’ ta nuna ɗabi’ar yalwa wajen samar da kalmomi takwas. Sai kuma, misali (16b ) inda aka ga yadda ɗafin ajintau mai ƙunshe da jam’i wato ‘-una’ ya taimaka wajen samar da kalmomi goma.

3.0       Kammalawa

            A taƙaice, al’amarin da ya shafi abubuwan da suke faruwa ga ‘Ɗafi’ abu ne mai faɗi da ban sha’awa. Sannan waɗannan ‘yan misalai da aka goya a ƙarƙashin kowanne ya ƙara fitowa da abin da suke nufi. Sannan batutuwan da aka kawo za su zama jagora ga mai son zurfafa nazari a kan ɗafi. Baya ga haka, daga cikin abubuwan da suke faruwa an gano cewa dai, akwai waɗanda suke faruwa kafin bayyanar ɗafi, da kuma bayan samuwar ɗafi. Haƙiƙa, Spencer (1991:14) ya yi gaskiya da ya kira ‘Ɗafi’ cewa “ Affixation is morphology par excellence” ma’ana “Ɗafi madarar ilmin ƙirar kalma ce mai ban sha’awa”.

Manazarta

Tuntuɓi masu takarda.

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[1] Wannan nazari yana gudana ne, ta lura da manyan aƙidoji biyu: (a)Aƙidar rarrabewa ko bambantawa a tsakanin gundarin ma’ana da gundarin furuci wato ‘separation hypothesis’ da Ingilishi..(b) Sannan da daidaitawa a tsakanin tsarin ginin kalma da tsarin ginin jumla.

[2] Alama ce mai nuni ga ‘saiwa’ ta ginin kalmomi a harshe.

[3] A zahiri babu gida namiji balle mace, ƙagaggen al’amari na nahawu wato da Ingilishi shi ne ‘Grammatical Gender’ Kramer (2009, 2014) ta yi faffaɗan bayani a kan batun.

[4] A fahintar ra’in wannan bincike, ƙwayar ma’ana ɗaya wato ‘morpheme’ tana ƙunshe da wasu gundarin ma’anoni ‘features’. Kamar ‘suna’ da ‘adadi’ da ‘jinsi’.

[5] Ba abin mamaki ba ne, a sami gundarin ma’ana ɗaya a matsayin ƙwayar ma’ana kuma ƙwayar kalma ɗaya.

[6] Da Ingilshi ana kiran wannan al’amari ‘Bundling of features or features bundling’

[7] Wannan saiwa ce, a ra’in wannan bincike ‘saiwa’ ba ta da ma’ana balle yin wani aiki na nahawu, sai an ajinta ta. (Embick, 2012,2015), Panagiotidis (2011,2014).

[8] Ba harshen Hausa kaɗai yake nuna wannan halayya ta shafe ƙawara ma’anar jinsi a wurin jam’i ba, har a harshen Rasha kanwar ja ce kamar yadda Bobaljik (2015: 8-9) ya bayyana.

[9] Ganin cewa suna da kusanci, ya sa aka haɗe su wuri ɗaya.

[10]Abin da wannan bincike yake kira ‘turke’ shi ne da Ingilishi ‘Base’ Bauer (1988:238), ya ba da ma’anar turke kamar haka: “Base: A base is any item to which affixes may be added. Roots and stems are special types of base. A base is sometimes termed operand“: Fassara: Turke: Turke shi ne duk wani tubali wanda ana iya ƙara masa ɗafi. Da turke da tushe duk nau’o’i ne na turke na musamman. A wasu wurare ana kiran turke ‘ ginshiƙi’. Aronoff & Fudeman (2005:235), sun ce ‘Base: The root or or stem to which affix attaches’ Fassara: ‘Turke: Shi ne saiwa ko tushe inda zaa ɗafa ɗafi’.

[11] Ɗafin da yake nuna suna da tilo da mace, ba ɗaya ba ne, suna da yawa, harshe yana zaɓo wanda ya fi cancanta . A nahawun samau (Generative Grammar) ƙarƙashin Minimalisanci (Minimalism) ana kiran al’amarin ‘Numeration’, wato ‘zaɓen gundarin ma’anoni’.

[12] A ra’ayin wannan bincike cewa wannan ɗafi ‘giredi’ kamar rage masa matsayin ne domin da shi ne saiwar take zama aikatau, saboda haka ajintau ne na aikatau ‘ verbalizer category’. Sannan a tsarin nazarin ƙira-jumla-sak, ana fara ginin jumla daga matakin sakakkiyar saiwa ‘neutral root’ da ɗafin ajintau ‘categorizer affix’, ba daga matakin kalma ake somawa ba, kamar yadda saba a tsarin nazari na farko. Kuma shi ne ake kira ‘phase-based analysis’ wato tsarin nazari kula da ƙananan tubalai. Ba za ka ce dole, sai an biyo da wani abu ba, baya ga saiwar da ɗafin ajintau ba.

[13]‘Agreement feature’ da Ingilshi.

[14] Wannan ne Newman (1986) ya kira ‘Tone-integrating affix’ wato ɗafi mai sauya akalar tsarin karin sauti na farko.

[15]Schane (1973:52) ya bayyana ma’anar jituwar wasali kamar haka: ‘Vowel harmony is a case in which vowels agree in certain features’. Fassara: Jituwar wasali al’amari ne, wanda ake samun wasula sun jitu ta wasu fuskoki.  

[16] Littafin da aka wallafa kacokan a kan wannan ɓangare na ilmin kimiyyar harshe guda ɗayane kawai, wato ‘Morphological Productivity’ na Laurie Bauer (2001).