Dangantakar Aikin Fassara da Nazarin Bambancin Harsuna

Cite this article as: Yakasai, S.A. & Mukoshy, J.I. (2023). Dangantakar Aikin Fassara da Nazarin Bambancin Harsuna. Tasambo Journal of Language, Literature, and Culture, (2)1, 107-112. www.doi.org/10.36349/tjllc.2023.v02i01.013.

 

Daga

Salisu Ahmad Yakasai, FLAN
Department of Nigerian Languages
Usmanu Danfodiyo University, Sokoto

+234(0)8035073537
syakasai2013@gmail.com

Da

Jamilu Ibrahim Mukoshy
Department of Nigerian Languages
Usmanu Danfodiyo University, Sokoto
+234(0)8038353662
jmukoshy@gmail.com

Abstract

Translation and Contrastive Linguistics are considered near-distinct fields of study due to their varying objectives and perspectives. Contrastive Linguistics, focuses on differences between languages in terms of system and usage, while translation aims at rendering an interpretation, description, and/or explanation from one language to another. This article attempts to discuss an aspect of the relationship between the two fields. In the course, the article previews the historical perspectives of the two near but distinct fields of study. However, the article also identifies and discusses some conceptual approaches to the study of the two fields. Similarly, the article briefly highlights the major characteristics of the two fields in describing, explaining, and predicting linguistic features. Conclusively, the paper argues that while Translation Studies can be informed by Contrastive Linguistics in dealing with translation products and processes, on the other hand, Contrastive Linguistics can also be informed by Translation Studies when describing different languages.

Keywords: Translation, Contrastive Linguistics, Contrastive Analysis

1.0 Shimfiɗa

Nazarin kwatanta harsuna guda biyu da ake kira Contrastive Analysis, lamari ne da masana suka kalla ta fuskoki mabambanta. Wannan ne ma dalilin da ya sa aka yi wa fannin laƙabi da sunaye daban-daban masu hannun-riga a a ƙunshiya da ma’ana. Irin waɗannan sunaye sun haɗa da nazarin bambance-bambance (contrastive studies) da nazarin bambance-bambance a harshe (contrastive language studies) da nazarin bambance-bambance a kimiyar harshe (contrastive linguistics) da nazarin dabarun kwatanta harsuna (applied contrastive studies) da nazarin kwatanta siffofin mabambantan harsuna (contrastive description) da sauransu. Haka kuma, an ɗabbaƙa nazarin bambance-bambance da wasu ɗaiɗaikun fannoni da kuma waɗanda suke ɗamfare da tsare-tsaren kimiyar harshe. Ta wannan haujin akwai misalai irin su nazarin kwatance a nahawun tsirau (contrastive generative grammar) da nazarin kwatancin ƙididdigar kalmomin harsuna (contrastive lexicon) da nazarin kwatanta kalamai (contrastive discourse analysis) da nazarin kwatance a ilimin walwalar harshe (contrastive sociolinguistics) da nazarin kwatance a balagar harshe (contrastive rhetoric) da nazarin muhallin magana (contrastive pragmatics) da sauransu.

A sakamakon yawaitar waɗannan sunaye da kuma yadda ake bayyana ƙunshiyar ayyuka da dabarun nazarin bambancin harsuna, duk wani yunƙuri na daidaita sahun wannan fanni na kimiyar harshe kasance da wahala, sai dai kowa ya sha yadda aka dama. A ra’ayin Di Pietro (1971), wajibi ne bambance-bambancen da ake samu tsakanin harsuna su taɓo sassa daban-daban na tsarin harshe. Whitman (1970) ma ya amince da dacewar waɗannan sassa domin tantance bambance-bambance tsaknin harsuna. Don haka, matuƙar majiya harshe suna sarrafa ƙirar ɓoye a cikin rikiɗa a sami ƙirar sarari, to kai tsaye ana amincewa da dacewar sauran sassa daban-daban na tsarin harshe. Wannan takarda ta duƙufa ga tantance dangantakar da ke tsakanin aikin fassara da nazarin bambancin harsuna. Domin samun nasarar hakan, an kasa takadar zuwa kashi biyar. Da farko akwai shimfiɗa da naɗewa a matsayin kashi na ɗaya da na biyar. A kashi na biyu an waiwayi tarihin samuwar fannin nazarin bambancin harsuna ne, a yayin da aka tattauna muhimmancin wannan fanni ga aikin fassara a kashi na uku. Kashi na huɗu tsokaci ne a kan alaƙar da ke tsakanin waɗannan fannoni na kimiyar harshe guda biyu, wato aikin fassara da kuma nazarin bambancin harsuna.

2.0 Waiwayen tarihin samuwar fannin nazarin bambancin harsuna

Nazarin bambancin harsuna fanni ne na kimiyar harshe da ake nazarin harsuna biyu, domin tantance bambancin da ke tsakaninsu (a gaba ɗaya ko kuma a wasu sassa na daban). Waɗannan harsuna sukan shiga ruɗani, har sai sun yi tarayya a cikin ma’aunan da za su share musu fagen yin kwatance a tsakaninsu (tertium comparationis). Matuƙar wannan yanayi bai samu ba, to babu hurumin yin kwatance a tsakaninsu. A tarihance, fannin nazarin bambancin harsuna fanni ne sabo da ya bijiro a matsayin wata babbar kafa ta kimiyar harshe a lokacin da kuma bayan yaƙin duniya na biyu a Amurka, a matsayin dabarun koyar da harshe na biyu (second language). Ga misali, Kreszowski (1985) ya yi amfani da wasu dabaru na musamman (sign theory) domin koyar da harshen Latin a Ingila. Waɗannan dabaru sun ƙunshi daidaita siffofin harsunan Ingilishi da na Latin. Sai kuma aikin Di Pietro (1971) a ƙarshen ƙarni na sha tara, da ya ta’allaƙa ga kwatanta alaƙar da ke tsakanin harsuna ta la’akari da tarihinsu da ci gabansu da kuma tsarinsu a cikin dangntakar asali da tushensu.

Ta ɗaya haujin kuma, fannin nazarin bambanci tsakanin harsuna ya ci gaba da bunƙasa ne a shekarun 1930, inda Ba’amirken nan masanin kimiyar harshe Benjamin Lee Whorf (1897-1941) ya yi hasashen cewa wannan fannin zai maye gurbin nazarin kwatanta harsuna (comparative study of languages). Ga abin da yake cewa:  

An samu nasarar kasafta harsunan duniya a bisa tsarin tushen iyali a zamani da ya gabata. An kira sakamakon wannan aiki da nazarin kwatanta harsuna ko kuma abin da ka iya zama ci gaban fasaha a nan gaba da za a kira nazarin bambantar harsuna. Tsarin zai fito da bambnce-bambancen harsuna ta la’akari da nahawu da zubi da tsari na gaba ɗaya.

Babban tasirin da aka samu a kan ci gaban dabarun wannan fanni na nazarin kwatanta harsuna, shi ne sha’awar da masana da manazarta harshe suka nuna a kansa. Haka kuma, an yi ayyuka da yawa da dabarun koyarwa a fannin fiye da aikin fassara. Masanin da ya yi shura a wannan haujin shi ne Charles C. Fries, wanda aka wallafa ayyukansa na koyo da koyar da Ingilishi a 1945. Yana da ra’ayin cewa harshen mai koyo yana da tasiri a bisa harshen da yake koyo (L1 zuwa L2). Saboda haka, kurakuran da ake samu suna aukuwa ne a sanadiyyar rashin daidaiton tsari a lokacin musaya a tsakanin harsunan biyu. Ana iya daƙile aukuwar irin waɗannan kurakurai ta amfani da abin da aka riga aka sani daga nazarin bambancin harsuna (contrastive analysis) da kuma kurakuran da aka gano a lokacin nazari (error analysis). Ta haka ne za a tanadi kayan koyarwa masu inganci da za su taimaka wajen koyon harshe ta hanyoyin da suka dace.

A shekarun 1960 wannan hanyar nazari ta rage tagomashi a Amurka, saboda kasawarta a magance matsalolin da ake fuskanta a koyo da koyarwa. Amma kuma a shekarun 1970, sai tagomashin wannan fanni ya dawo a ƙasashen Turai, inda aka yi ta nazarin bambancin harshen Ingilishi da Polish da Finnish. Kreszowski (1990) ya yi ittifaƙi cewa ƙunshiyar fannin nazarin bambancin harsuna tana ɗauke da hurumin amfani da ra’i da zai bayar da dama ta bayyana kowane irin harshe. Wani fanni da ke da dangantaka da na nazarin bambancin harshe, wanda kuma yake cin gashin kansa shi ne fannin kwatance a balagar harshe (contrastive rhetoric). Kaplan (1966) ne ya fara amfani da sunan fannin, daga baya kuma shi da almajiransa suka inganta shi a tsawon shekarun da suka ɗauka suna aiki da shi. Ta haujin koyarwa, Kaplan ya yi hasashen tasirin harshe da al’ada na harshen farko (L1) ga mai koyon harshen a biyu (L2). Sakamakon wannan tasiri yana gina wata halayya da ta shafi zubi da tsarin rubutu, wadda kuma ba ta karɓuwa a al’adance, kamar dai kuma ba daidai take ba a kimiyar harshe.

3.0 Gudummawar ra’i a nazarin kamanci da bambanci

Dangane da ra’in da ake amfani da shi a kwatance, tsarin kamanci yakan fara ne daga ƙirar ɓoye (da sauran sassa daban-daban) zuwa ƙirar sarari. A wajen ma’abuta nahawun taciya, wannan yanayi ne na tsari-miƙe. Irin wannan tsari, yakan yi bayanin jumlolin harshe daki-daki ta yadda kalmomi daban-daban sukan alaƙantu ga sassan jumloli a cikin ma’ana da dacewa. Haka kuma, irin wannan tsari na sarrafa jumloli ta zaɓin jumla guda, yakan dogara ne ga jumlar da ta gabata (Corder, 1973). Har way au, a irin wannan nahawu ana tanadar kalmomi ko jumloli a cikin dacewar bayyanarsu a muhalli daban-daban. Idan wannan tsari ya kasa dacewa a cikin sarrafa jumloli, to akan yi amfani da kwatankwacin tsarin. Alal misali, aikin Chomsky, (1965) akan nahawun taciya (TGG) yana ɗauke da tsarin da kan ba da dama a kamanta harsuna guda biyu.

A matsayinta na tsarin taciya, tana bayyana cewa nahawu yana da sassa guda biyu, wato sassan da suke ɓoye da kuma sassan da suka fito fili a sanadiyar sarrafawa a cikin jumloli daban-daban. Ƙirar sarari ta bambanta da ta ɓoye, amma kuma sun dace da juna ta fuskar tushe ko asali a kowane harshe. Bugu da ƙari, akwai tanadi gama-gari domin kamance-kamance. Dokokin da suke sarrafa jumloli a ƙirar ɓoye iri guda ne a kowane harshe, amma kuma sun bambanta a ƙirar sarari saboda rikiɗar jumlolin da aka tsiro. Ana bayyana irin waɗannan bayanai a cikin dokoki daban-daban kamar haka:

1.       S                   NP + Auxiliary + VP

2.       VP                 V + NP

3.       Aux                Tense

4.       NP                  (Pronoun), (Article + Noun)

5.       Pronoun          (you, kai)

6.       Tense              (present), (past)

7.       V                    (know, san)

8.       Article           the (girl, yarinya)                    

A tsari irin wannan, wajibi ne a bayyana yanayin sassa biyu da kowace jumla takan ɗauka, wato jumla ta sarari a cikin tsari-miƙe da kuma ta ɓoye a cikin dacewa da ma’anar saƙon da jumla take ɗauke da shi. Waɗannan tsare-tsare suna da alaƙa da juna, kuma aikin nahawun taciya ne ya bayyana da kuma danganta tsarin biyu. Haka kuma, akan samu bambance-bambance a cikin sassa daban-daban na wannan tsari, kuma sannu a hankali suna ƙara bayyana zuwa ga ƙirar ɓoye. Dukkan kamance-kamancen da ake samu, sukan dogara ne ga basira, amma ba ga aiki da basira a harshe ba. Dabarun inganta basira a cikin sassan kamance-kamance suna da tasiri a wajen hasashen aikata kurakurai. Ana iya kallon sassan kamance-kamancen ta fuskoki daban-daban domin tantance ƙwazo a cikin ingancin basira a harshe.

Ana kwatanta harsuna biyu a cikin matakai biyu mabambanta. A mataki na farko, akan yi la’akari ne da bambance-bambancen harsuna ta ƙirar sarari. Irin waɗannan bambance-bambancen sukan kama daga mallakar wasu alamomi a harshe ɗaya, zuwa amfani da alamomi a tsari gama-gari. A mataki na biyu kuwa, akan yi hasashen tsarin ƙirar ɓoye ne. Misali, idan aka ce girl/girls > yarinya/yara ta hasashe gama-gari, to ana batun adadi ne. A Hausa, majiya harshe suna bambanta ko rarrabe adadi ta hanyar ƙari a bisa ga ƙiyasin da aka gabatar: ɗaya, biyu ko da yawa ga suna > yarinya, yara, yarinyar, yaran.

4.0 Dangantakar fannin nazarin bambancin harshe da aikin fassara   

Nazarce-nazarce a fannin kimiyar harshe sun tabbatar da haɗakar fannoni mabambanta a wuri da lokaci guda, domin aikin gayya. Saboda haka, akwai fa’idoji da dama a dangantakar da ke tsakanin fannin nazarin bambancin harshe (CA) da na aikin fassara (TR). Yawan ƙarfafa tasirin ayyukan fannin nazarin bambancin harshe a kan koyo da koyarwa, sun zamo wata dama ta jaddada muhimmancin fannin a aikin fassara. A zahirin gaskiya, fannin yana da matuƙar muhimmanci wajen tantance gazawar fassarar kalma-da-kalma (word to word translation), a wajen fito da ma’anar kalma ko sassan jumla da aka tanada daga harshen farko (L1) zuwa harshe na biyu (L2). A mataki na gaba ɗaya, fannin nazarin bambancin harsuna yana yi wa aikin fassara (translation) jagora domin nazarin muhimman batutuwa.

Irin waɗannan batutuwa sun haɗa da tantacewa ko zubi da tsarin matani (text) kunne doki suke a harshen asali (source language) da kuma na harshen karɓa (receptor language)? Haka kuma, duk da cewa amfani da fannin nazarin bambancin harsuna ya zama gama-gari, to yana kuma da wasu matsaloli na zahiri da na ra’i da suka shafi tsarin aikin fassara (translation). A taƙaice dai, akwai kamanci a tsakanin waɗannan matsaloli, amma kuma sun bambanta da matsalolin da suka share fagen kwatanta siffofin harsuna mabambanta (contrastive description), tare da la’akari da waɗannan dalilai kamar haka: (a) samar da hurumin yin kwatance (b) kwatanta siffofin mabambantan harsuna (c) tabbatar da nasaba tsakanin fannin mutuntakar harshe da na zamantakewa (d) tantance dalilai masu nasaba da matani (text).

Dukkan nazarce-nazarcen kwatance suna buƙatar wani hurumi da za a tantance abin da ya bambanta wannan harshe da wancan, a bisa wani ma’auni da zai zamo jagora. Dalilai da yawa ne suke hana dogaro da kwatancen da aka yi a bisa wata ƙa’ida. Da farko tsarin ƙa’idar nahawu da ta wakilci a wannan harshe, tana da bambanci da amfani a wancan harshen. Haka kuma, a yayin da aka amince da wani tsari a wancan harshen, to ana iya ƙin amincewa da shi a wannan harshe. Ga misali, ma’anar wani batu da ta bijiro a jumloli guda biyu a mabambantan yanayi a tsakanin harsuna biyu.

Masana irin su Gleason (1965) da Kreszowski (1990) da kuma James (1980) sun yi ittifaƙin cewa, fassarar kowane matani (text) na musamman yana samar da bayanai da fannin bambancin harshe zai yi amfani da su. Ta ɗaya haujin kuma, fannin bambancin harshe ma na iya samar da bayanai dangane da wasu matsaloli da za a iya fuskanta a aikin fassara. Domin samun ƙarin bayani a kan wannan matashiya, a duba ayyukan Nida (1964) da Beckman & Callow (1974) da Yebra (1982) da Enkvist (1978) da kuma Baker (1992). Haka kuma aikin fassara yana samar da tushen bayanai a mawuyacin yanayi. Muhimman dalilan da ake la’akari da su a nan su ne na girma da tantance harshen da aka zaɓa domin aikin fassara da za a samu nagartaccen sakamako.

Duk da cewa manufar fannin nazarin bambancin harshe tana ci gaba da karkata ga fannin nazarin muhallin magana (pragmatics) da kuma fannin nazarin kalamai (discourse analysis), amma duk da haka fannin ba zai wanzu ba, ba tare da aikin fassara ba. Wato fannin zai ci gaba da ba da gudummawa wajen ba da horo da jarraba masu koyon aikin fassara. A ra’ayin Halliday (1985), duk wani nazari a fannin kalami da ba a ɗora shi a bisa ma’aunin nahawu ba, to ya zamo sharhi ne kawai akan matani (text). Ya kuma ƙara da cewa, duk da matsayin matani na wani ɓangare na ma’ana ba na nahawu ba, to ana samun ma’ana ne ta hanyar amfani da kalmomi. Sai dai kuma ta’allaƙa kalmomi da nahawu da Halliday ya yi, bai yalwata bayani ba. Muhimmin aikin fannin nazarin kamanci (CA) shi ne na sarrafa ɗabi’a, wato samuwar yarjejeniya a tsakanin abubuwan da za a  kwatanta masu dangantaka da ma’ana daga harshen asali (SL) zuwa harshen karɓa (TL). Gaskiyar maganar ita ce, bunƙasar fannin nazarin kamanci (CA) yana bisa mizanin aikin koyar da harshe. Ba shakka makomar wannan fanni na nazari tana da alaƙa da fannin aikin fassara. A ra’ayin Kreszowski (1976), nazarin kamanci da bamnaci kan yi tasiri ne a cikin amfani da harsuna biyu na (L1) da (L2). Hasali ma, kamanci da bambanci suna ɗamfare ga bayanai daban-daban a cikin dangantakar harsuna. Da haka ne kuma Corder (1971) ya ba da shawara cewa, koyon harshe na biyu yana taimakawa wajen ɗorewar nazari. Ke nan masana ilimin harsuna sun yarda cewa masu koyo sukan sarrafa harshe a cikin alamomi masu sauƙi, su kuma waɗannan alamomi suna da siffofi gama-gari. Shi kansa koyo ya jiɓinci abubuwa biyu, wato basira da kuma aiki da basira.

5.0 Naɗewa  

Abin da ya gabata tsokaci ne dangane na dangantakar da ke tsakanin fannin nazarin kamanci (CA) da kuma fannin aikin fassara (TR). Nazarce-nazarce a fagen nazarin kimiyar harshe (Lingistics) sun tabbatar da gamaɗen fannoni mabambanta a wuri da lokaci guda domin aikin gayya. Nazarin kamanci da bambanci tsakanin harsuna (CA) ɓangare ne na ilimin kimiyar harsuna, da ke da alhakin nazarin zubi da tsarin harsuna biyu. Wato an gina shi ne a bisa hasashen kwatanta harsuna. Saboda haka, a kowane lokaci lamarin yana tafiya ne cikin tagwaitakar nazari. Ke nan, nazari na kamanci da bambanci tsakanin harsuna, yana da fa’ida ga bayanin ra’in fassara (wanda ke cewa, da zarar an tanadi matani (text) domin samar da bayanai, to wajibi ne fassara ta zama sahihiya), da bayanan zubi da tsarin harsuna, da kuma nazarin ruwan-dare a tsakanin harsuna.

Haka kuma yana da fa’ida ga nazarin harshe-ƙirƙirau. Irin wannan nazari ya shafi harsuna biyu da niyar kwatanci ko amfani da ra’in fassara, ko kuma tantance kurakurai. Bugu da ƙari, nazarin ya shafi yadda majiya harshe guda suke zama majiya harsuna da yawa. Daga wannan dangantaka ta fannonin nan biyu, mun fahimci cewa harshe a matsayinsa na hanyar sadarwa yana ɗauke da wani tsari na musamman cikin taimakekeniyar sassa daban-daban, domin ɗorewar hulɗa da mu’amala a tsakanin al’umma. Duk da cewa kowane harshe yana da nasa tsari na musamman, to kuma akwai siffofi da harsuna suka yi tarayya a kai, waɗanda kuma ake kira tsari-gama-gari. Masana masu nazarin kamanci da bambanci tsakanin harsuna sun yi ittifaƙi cewa dukkan harsuna suna da abubuwa da yawa da suke da alaƙa ga kowane harshe (Chomsky, 1965). Don haka, sanin harshen farko wata ‘yar mununiya ce ga sanin harshe na biyu, musamman ma da yake bambance-bambancen da suke harshe na biyu (L2) a bayyane suke. Lado (1957) ya jaddada fa’idar kwatantawa da kamanta harshen koyo da kuma harshen karɓa. Ta haka ne za a tantance sassan da suka yi kama da kuma waɗanda suka bambanta da na harshen koyo. Wato masu kama sukan yi sauƙin koyo (saboda kamanci da juna ta wasu sassa), yayin da masu bambanci sukan yi wahala. An gina hasashen nazarin kamanci da bambanci tsakanin harsuna a cikin ƙiyasi, wato nazarin na da kusanci a siffofi na bambanci.

A yunƙurin tantance bambance-bambance, ana iya fahimtar kamance-kamancen da ke cikin dangantakar harsunan da ake nazari. Haka kuma Lado (1957) ya nazarci lamarin kamanci da bambanci, a matsayin kafar tantance bambance-bambance da kamance-kamance cikin siga da rarrabuwa da kuma ma’anar kalmomi. Ga misali, mufuradi da jam’i a Hausa da Ingilishi. Wato ko da ma’anar kalmomi ta zama ɗaya a harsuna biyu, to wajibi ne sigar da ta bayyana ma’anar ta bambanta. Yayin da a wani harshe siga take bayyana aiki, a wani kuma lamarin ya ta’allaƙa ne ga kumbura kalmomi. Saboda haka, a nan hanyar da aka yi amfani da ita cikin waɗannan harsuna ta bambanta.

Hasali ma, nazarin kamanci da bambanci yana da muhimmanci ga tsarin rarrabuwar kalmomi, wato yadda suke a jere daga ganga da yanki da kuma kalmomi. Saboda haka, baya ga zubi da tsari, harsuna na bambanta ta ayyukan da suke aiwatarwa. Aikin Chomsky (1968) akan Nahawun Taciya ya tanadar wa nazarin kamanci da bambanci wani ma’auni na fahimtar bambanci tsakanin jumloli a harsuna biyu (L1) da (L2). Wannan shi ya sa duk da cewa ƙirar ɓoye lamari ne gama-gari, to harsuna sukan bambanta ne ta ƙirar sarari. Manazarcin bambanci da kamanci tsakanin harsuna, ya fi damuwa da yadda ake amfani da dokoki domin bayyana ƙirar ɓoye ko kuma wasu sassa na tsarin harsuna biyu. Corder (1973) ya bayyana cewa, akwai bambanci na ginin jumla tsakanin harsuna, a matakin ma’ana ne kawai ake sanin abubuwan da harsuna biyu suka yi tarayya a kai (wato tsarin ma’anar harsunan biyu).

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