Matsayin Kalmomin Cikin Kamusun Bargery (1934) A Yau: Misali Daga Karin Zazzaganci

Citation: Dr. Jibrin Bala DAMBO (2024). Matsayin Kalmomin Cikin Ƙamusun Bargery (1934) A Yau: Misali Daga Karin Zazzaganci. Yobe Journal of Language, Literature and Culture (YOJOLLAC), Vol. 12, Number 1. Department of African Languages and Linguistics, Yobe State University, Damaturu, Nigeria. ISSN 2449-0660

MATSAYIN KALMOMIN CIKIN ƘAMUSUN BARGERY (1934) A YAU: MISALI DAGA KARIN ZAZZAGANCI

Na

Dr. Jibrin Bala DAMBO

TSAKURE

Wannan nazari, ya nazarci gundarin kalmomin cikin Karin Zazzaganci ne da suke a cikin Ƙamusun Bargery (1934) ya kwatanta su a cikin ƙananan kare-karensa (Zazzaganci) da suke a shiyyoyin Gabas da Yamma da Kudu da Arewa. An yi kwatancen ne da nufin gano ko waɗannan kalmomi suna nan, ko sun ɓace ba a amfani da su. An yi amfani da hanyoyi da dama wajen tattara bayanai na wannan aiki da suka haɗa da jerin tambayoyin nazari (Questionnaire) da irin samfur ɗin da aka yi amfani da shi. Akwai karance-karance na litattafai da mujallu da maƙaloli da kundayen bincike har ma amfani da yanar gizo. Bayannan an gana da wasu mutane na cikin garuruwan da wannan nazari ya shafa. An yi amfani da Mazhabar nan ta ƙididdigau wajen warwarar bayanai. A ƙarshe, binciken ya tabbatar ko ya gano cewa kashi 51% cikin 100 na kalmomin cikin Karin Zazzaganci da suke a cikin ƙamusun Bargery (1934) sun ɓace, ba a jin ɗuriyarsu. Sauran Kason da suka rage kuwa, ko dai suna nuna cewa suna nan ba su sauya ba ko kuma sun sauya. Misali a wuraren da aka gudanar da wannan bincike, nazarin ya gano cewa tazarar muhalli; misali da ke tsakanin garuruwan Kayarda da Kadage da Kajuru sun yi nesa da cibiyar Zazzaganci da ke Zariya. Wannan ya sa waɗannan yankuna sun rasa wasu kaso cikin ɗari na kalmomin da suke amfani da su. Haka nan kuma garuruwan da suke da kusanci da cibiyar Zazzaganci da ke Zariya, misali Magada da Turunku da Kargi, ya sa al’ummomin waɗannan yankuna sun riƙe wasu kaso cikin ɗari na kalmomin da suke amfani da su.

1.0 Gaatarwa

Kalmomi na daga cikin sigogi ko siffofi da ake amfani da su wurin nazari ko tantance karin harshe manya da ƙanana. Harshen Hausa ba a bar shi a baya ba wajen amfani da wannan siga don kwatantawa da bambanta karuruwan harshensa manya da ƙanana. Kasancewar haka ne ya sa a wannan aiki aka yi amfani da wannan siga watau, gundarin kalmomi na cikin karin Zazzaganci aka kwatanta su a cikin kare-karensa da suke a shiyyoyin Gabas da Yamma da Kudu da Arewa. Kamar yadda sauran kare-karen Hausa irinsu Sakkwatanci da Kananci da Dauranci da Haɗejiyanci da sauransu suka keɓanta da irin nasu kalmomin, haka ma karin Zazzaganci shi ma yana da irin nasa kalmomin misali.

Zazzaganci Ma’ana

anganaa inaa?

hanwawaa hawainiyaa

iraamii zanzaro

ititiyaa fushi

bazauree dutsen niƙa

battaa gajeren mutum mai kama da wada

jaagindii rooroo

kwabasaa akurki na kaji

ƙusumburuu kwando na ɗaukan kifi

ƙusumburwa magargara irin ta dawa

da sauransu

2.0 Bitar Ayyukan Da Suka Gabata

Masana ilimin harsuna da dama sun yi ta kai komo a kan batun da ya shafi kalma. Misali, Lyons (2009) ya bayyana cewa kowane harshe yana da rumbun kamlmominsa, kuma su waɗannan kalmomin gani ma ake yi zaman surukai suke yi da wasu kalmomi da suke a ɓangare nahawu, kuma tun can asali, shi rumbun kalmomi ba jero kalmomi yake yi ba, a maimakon haka, sadar da kalmomi yake yi da irin bayanan da suka shafi dokoki da ƙa’idoji na nahawu.

Ndimele (1999, sh. 3) ya kawo ma’anar kalma da cewa wani ɗan kaso ne ko yanki mai zaman kansa da yake da ma’ana kuma har ya kan taka rawa a cikin nahawu.

Crystal (1980, sh. 417) ya bayyana ma’anar kalma da cewa “wani kaso ne na nahawu da a cikinsa yake ɗauke da cikakken furuci”.

Agbedo, (2000) ya kawo bayanin kalma a matsayin wata ƙwayar sauti, ko jerin ƙwayoyin sauti da suke da wata ma’ana ta musamman kuma suke aiwatar da wasu muhimman ayyuka a cikin nahawu.

Bloomfield, (1933) ya bayyana kalma a matsayin wata aba ce mafi ƙanƙanta a cikin kashe-kashen nahawu da ke da cikakkiyar ma’ana.

Hocket (1959, sh. 167) ya kawo ma’anar kalma da cewa “wani yanki ne a jumla da yake nuna gaɓar da a iya tsayawa ko dakatawa”.

Hartmann da Stork, (1972) sun faɗi ma’anar gundarin kalma a matsayin wani kashi daga cikin rumbun kalmomin harshe. Misali ita kanta kalmar, ko wani yanki na bayani, ko kuma wata keɓaɓɓiyar kalma da aka jero su a a cikin ƙamusu kuma har ake iya furta ta a cikin tsari na rubuta, kuma a nahawunce taka take muhimmiyar rawa a cikin jumla.

Prasad (2009, sh. 136-137), da Syal da Jindal (2010, sh.144) sun yi daidaiton cewa, “kalma tana da ma’ana iri biyu ce da ake amfani da su a wurin bayyana tunani ko bayyyana ma’anar wani abu. Don haka akwai “rufaffiyar kalma da kuma” buɗaɗɗiyar kalma”. Rufaffiyar kalma ita ce kalma wacce ta kan zo a cikin siga ko tsarin irin na nahawu, kuma ana fahimtar ta ne ta yin la’akari da tsarin jumla da kuma irin dangantakarta da sauran kalmomin da suke a cikin jumla. Misalin irin waɗannan kalmomi su ne zagi (preposition), da mahaɗi (conjunction), da ƙayyadau (determiner). Su irin waɗannan kalmomi ba sa iya tsayawa da ƙafafuwansu, sai sun dogara da wasu kalmomi waɗanda suke da ‘yantacciyar ma’ana.

Buɗaɗɗiyar kalma kuwa ita ce kalma wacce ta kan zo a sigar azuzuwan suna (noun) da aikatau (verb) da sifa (adjective) da bayanau (adverb). Ita irin wannan kalma za a ga cewa gundarin kalma ce da take da ma’ana ‘yantacciya, kuma irinta ce ake jera su a ƙamus don gano ma’anarsu”. Da waɗannan taƙaitattun bayanai da aka kawo kan batun kalma a ƙarshe, za a ga cewa kalma dai na nufin abin da Kalmar take nufi da kuma abin da take bayyanawa watau dai kalma ita ce za ta ba da ma’anar abin da ake nufi.

Nazarin gundarin kalmomin harshe, kamar yadda Crystal (1980, sh. 209, 2008, sh. 278) ya bayyana cewa “wani ɓangare ne na fagen nazarin ilimin harsuna da ke magana a kan rumbun kalmomi na harshe. Rumbun kalmomi kuwa, Zarruƙ (2001, sh.1-6) ya faɗi cewa “shi ne illahirin taskar kalmomin da harshe ya mallaka na irin kowane fanni, da ɓangarori da suka shafi rayuwar al’umma, kamar fannin ilmi da rukunan masu wata sana’a, ko kuma kalmomin da yayinsu ya wuce a tarihi dukansu runbun kalmomi ne. Kai har kalmomi da mutum ɗaya ma ya sani shi ma rumbun kalmomi. Da wannan ne ya bayyana cewa “rumbun kalmomi iri uku ne kamar haka: (i) Rumbu Tsaye (ii) Rumbu Kwance (iii) Rumbu Keɓe”.

(i) Rumbu Tsaye: wannan shi ne rumbun kalmomi da al’umma baki ɗayanta tafi yawan jujjuyawa ko amfani da su. Shi ne kuma rumbun kalmomi da ya fi yaɗuwa a kusan ko’ina a ƙasar Hausa. Sai dai kuma, lafazin kalmomin wannan rumbu yana bambanta tsakanin kare-kare amma duk da haka kowa ya gane su. Misali.

Daidaitacciyar Hausa Sauran kare-kare

bajimii bajimii (Katsinanci)

 bijimi (Kananci)

 bajinii (Zamfara)

 (Sakkwatanci)

 (Kabbanci)

can can, ceena (Kananci)

 Ceena (Daura, Katsina) Ceeniya (Sakkwatanci) yanzu yanzun (Zazzaganci)

da sauransu.

A cikin waɗannan kalmomi masu nasaba da “Rumbu tsaye” har ma akwai waɗanda ake kira “Maɗunka tuta” don a nan, kowa ya san karin harshen da ke amfani da su.

Daitacciyar Hausa Sauran kare-kare

 af! at! sau!

 haba! digee, giɗee

 haka kuma daɗa

 na’am aawo

 sannu hoo

 ii au!

da sauransu 

(ii) Rumbu – kwance:- Rumbu-Kwance, kalmomi ne da ba a jin su sai illa-nadiran. Kuma akasarinsu kalmomi ne da suka shafi sana’oin gargajiya, da yanayin ƙasa, na abin da suka shafi halittu da tsirai da kuma abubuwan da suka zama na tarihi. Misali kalmomin da suka shafi sana’ar kamun kifi.

ahunyaa (Kabanci) = nau’i na giwar ruwa

bankwai (Haɗejanci) = sayar da kifi

bulma (Kats. Sakt) = tsallen kifi daga tudu

cinoocii (Haɗejanci) = sayar da kifi

kundaa (Zazzaganci) = nau’in latalande

hoomaa (Zazzaganci) = nau’in ragar kama kifi (koomaa)

nakuukuu (Haɗejanci) = ramfai

ungummu (Haɗejanci) = kwandon kifi

da sauransu

(iii) Rumbu keɓe: Wannan rumbun kalmomi ne da aka keɓe ta kanas don bayyana al’amuran da suka shafi addini, da shari’a da fannonin ilimi. A irin wannan ana kafe ma’anar kalmomi ko kuma a ƙirƙire su don bayyana wani fannin ilimi.

Da waɗannan bayanai za a ga cewa ashe gundarin kalmomi a karin harshe na taka muhimmiyar rawa musamman wurin gano wuraren da kare-karen Hausa suka bambanta ko kuma suka yi tarayya ko kuma nan take a fahimci yadda wani kari ya keɓanta da wasu kalmomi nasa. Kai har ma gano shiyyar da mutum ya fito a kan yi idan ya faɗi kalma ko kalmomi.

3.0 Hanyoyin Tattara Bayanai

Akwai hanyoyin bincike da dama waɗanda suka taimaka ma wannan nazari. Misali daga cikin waɗannan hanyoyi su ne duba Ƙamusun Bargery (1934) da littafin Matsushita (1994): Bargery Tool box 2. Waɗannan ayyuka guda biyu an bisu dalla-dalla. Akwai kuma sauran hanyoyi da aka yi amfani da su da suka haɗa da jerin tambayoyin nazari (Questionnaires) da irin samfur ɗin da aka yi amfani da shi. Haka kuma akwai karance-karance na litattafai da mujallu da maƙaloli da kundayen bincike na ɗalibai masu nasaba da wannan nazari. An tattaro bayanai ma har ta hanyar amfani da yanar gizo. Bayan nan kuma an gana da wasu mutane na cikin garuruwan da shi wannan nazari ya shafa.

3.1 Ƙamusun Bargery (1934)

 Wannan mashahuri kuma ƙasaitaccen ƙamusu na Bargery an wallafa shi ne a shekarar 1934 a maɗaba’ar Jami’ar Oxford da ke London. A farkon zuwansa yankin Afirka ta yanma a shekarar 1900, George P. Bargery ya zo ne a matsayin ma’aikacin Mishan. Ya fara aikin rubuta ƙamusunsa a dai dai lokacin da ya koma da aikinsa a ƙarƙashin ma’aikatar Ilimi a shekarar 1912. A wannan shekarar ce sai kuma gwamnati ta naɗa shi Jami’i wanda zai lura da samar da sabon ƙamusun harshen Hausa. A lokacin da ya kammala wannan babban aiki na rubuta ƙamusu sai ya ba shi suna kamar haka: A Hausa-English Dictionary and English-Hausa Vocabulary. Kamusun Bargery (1934), ƙamusu ne da yake ɗauke da fannonin nazarin harshe da suka haɗa da fagen nazarin tsarin sauti (Phonology), da nahawu (grammar) da ilimin ma’ana (semantics). Ya kuma samar wa Hausa da karin sauti daban-daban har guda shida (Ma Newman 1974).

Bargery (1934) ƙamusu ne da yake ɗauke da kalmomi har guda 52,000 a shafuka 1151 (Bargery 1932, sh. xxiii). Duk wata kalma da take da nasaba ko ta shafi wani daga cikin kare-karen Hausa da suke a cikin wannan ƙamusu, Bargery kan nuna karin Hausar da wannan kalma ta fito. Misali idan daga karin Katsinanci ne a kan nuna (kts) ko Kananci (k) ko Haɗejanci (Had) da sauransu.

3.2 Matsushita (1994): Bergery Tool box 2.

A dai dai wannan gaɓar ce shi kuma Matsushita (1934) ya sami dama ta inda har ya kutsa kansa, ya duƙufa ya bi Ƙamusun Bargery (1934) dalla-dalla ya tsame tare da wawware dukkan kalmomin cikin ƙamusun. Duk kalmar da ya ciro ta ya kan sanya ta ne a ƙarƙashin karin harshe da ta fito. Yin haka shi ya baiwa Matsushita (1994) damar wawware kare-karen Hausa tare da jero kalmomi cikin kowannensu. Sakamakon wannan aiki da Matsushita ya yi ne ya samar da littafinsa mai suna Bargery Tool Box 2. Based on Rev.G.P. Bargery’s A Hausa – English Dictionary. Hausa Dialect Vocabulary Vol.2. A wannan littafin, Matsushita (1994) ya fitar da shiyoyyin kare-karen Hausa a kamar yadda suke a cikin ainihin Ƙamusun Bargery (1934).

Kamar yadda Bargery ne ya tsara kalmomin ƙamusunsa a bisa tsari irin na jeranton abjadi, da sanya musu alamomin karin sauti da alamar nuna shaida na karin harshen da wannan kalma ta fito, har ma da nuna kwatankwacin irin ma’anar wannan kalma a wani ko wasu kare-karen. A irin wannan hanya da Bargery (1934) ya bi ya tsara ƙamusunsa , nan ma Matsushita (1994) bai sauya tsarin ba. Bambancin Bergery (1934) da Matsishita (1994) shi ne, shi Matsushita ya ware kalmomin kowane karin harshe ya yi, sannan ya kawo su a ƙarƙashin sunan wannan karin harshe. Misali duk kalmomin cikin Ƙamusun Bargery (1934) da suke da nasaba da karin Zazzaganci ko Kananci ko Katsinanci da sauransu, Matsushita ya tsamo su ya sanya su a ƙarƙashin waɗannan kare-karen Hausa. Don haka, a taƙaice, duk wasu ire-iren tsari da sigogi na kalmomi da suke a cikin Ƙamusun Bargery (1934): suna nan a cikin Matsushita (1994): Bargery Toll box2 ba a sauya su ba.

Gundarin kalmomin cikin karin Zazzaganci da Matsushita (1994) ya tsamo daga cikin Ƙamusun Bargery (1934) sun kai kimanin guda 994. Wannan adadi, ƙididdiga ya tabbatar cewa kashi biyu cikin ɗari (2%) na yawan kalmomin cikin Ƙamusun Bargery (1934), kalmomin karin Zazzaganci ne (Matsushita 1994, sh. 793 – 840).

Wasu hanyoyi muhimmai kuma da aka yi amfani da su, su ne na tambayoyin nazari da irin samfur ɗin da aka yi amfani da shi.

3.3 Jerin Tambayoyin Nazari:

Duban wannan sashi a matsayin wani ginshiƙi na farko wajen samar da bayanai na wannan aiki, an tsara jerin tambayoyin nazari waɗanda suka haɗe shiyyoyi guda huɗu da wannan aiki ya shafa. Watau shiyyoyin Gabas da Yamma da Kudu da Arewa. Baki ɗaya, shi wannan jerin tambayoyin nazari da aka gabatar, na ɗauke da gundarin kalmomi na cikin karin Zazzaganci har guda 100 da aka tsamo su daga cikin Ƙamusun Bargery (1934), wanda kuma Matsushita (1994) ya fitar a littafinsa mai suna “Bargery Tool Box2. Waɗannan kalmomi su aka yi amfani da su a cikin ƙananan kare-karen Zazzaganci da suke a shiyyoyi huɗu. Don haka bayanai na sakamakon da aka tattaro a waɗannan shiyyoyi sun zo ne a tsarin gida ɗai ɗai har guda 100. Amsoshin jerin tambayoyi nazarin da aka gabatar a dukkan waɗannan shiyyoyi sai da aka tabbatar an amsa su baki ɗaya. Don haka an sami sakamako ɗari bisa ɗari (100%).

3.4 Irin Samfur ɗin da Aka yi Amfani da Shi:

A wannan sashi, an yi bayani ne na irin samfur ɗin da aka yi amfani da shi wajen yin taciya da ƙididdige bayanai na wannan aiki da aka tattaro. A yayin gudanar da wannan aiki, an yi amfani da hanyar nan da ake bi wajen tacewa da ƙididdige bayanan harshe a siffance (Statistical Linguistics theory and description), wanda Crystal (1980, sh.330) ya yi bayani. Haka kuma, an yi amfani da tsarin nan na ƙididdigar aukuwar kalma (frequency word list), da kuma lissafi da ke nuna adadin yawan kalma a cikin ɗari (percentage) (Muhammed: 1990).

Domin ganin an samu sauƙi wajen gudanar da wannan bincike, an keɓe ‘yan asalin masu magana da harshen Hausa da suka fito daga waɗannan shiyyoyi guda huɗu, su ƙimanin mutum ɗari (100) a matsayin samfuri. A cikin kowace shiyya guda 4 na nau’oin Zazzaganci da ake da su, an zaɓo mutum guda 25 waɗanda kowannensu ya amsa tambayoyin nazari da aka gabatar masa har guda 100. Dalilin yin haka shi ne su zamo samfuri na daga cikin al’ummomin shiyyoyin da wannan aiki ya shafa. Abu ne mai matuƙar wahala a ce kowane mutum na cikin waɗannan shiyyoyi an gana da shi. A wajen zaɓen waɗanda suka amsa jerin tambayoyin nazari, an yi amfani da tsarin hanyar binciken nan ta zaɓen wakilci watau (Random Sampling Techniques) wanda Wardhough (2006, sh.153) ya bayyanata da cewa “kowane mutum da aka zaɓa yana wakiltan ilahirin sauran al’ummar wurin ne”.

4.0 Ra’in Bincike

Wannan nazari an ɗora shi ne a kan turabar bincike ta haɗin-gambiza wato (mixed method), wato haɗa ɓangarori biyu na bincike a kan nazarin wani abu guda ɗaya. Don haka, ta wannan hanya ce aka ɗauki hanyar bincike ta “kwatantau” (Comparative Method) da kuma hanyar bincike ta ƙididdigau (Quantitative Method). Amfani da wannan hanya ta haɗin gambiza, tana bai wa mai bincike damar amfani da bayanai (data) da suke tabbatattu ne wajen sauƙaƙawa irin bayanai da suke akwai rauni a tattare da su. Kasancewa kalmomin cikin Karin Zazzaganci an tsamo su ne daga cikin ƙamusun Bargery (1934), kuma aka kwatanta su a cikin ƙananan kare-karensa (Zazzaganci). Shi wannan kwatance an yi shi ne don a gano cewa ko waɗannan kalmomi suna nan, ana amfani da su ko wasun cikin su sun ɓace ba a amfani da su. Amfani da hanyar bincike ta haɗin gambiza da aka ɗauko hanyoyin bicike na kwatantau da ƙididdigau, ya sa a nazari irin wannan aka ga ya fi dacewa ayi amfani da rai’i ko kuma ace hanyar bincike ta kwatantau. Hanyar bincike ta kwatantau, tun farkon samuwarsa, ya na da nasaba da fagen nazarin ilimin tarihin harsuna (Historical Linguistitcs). Shi wannan fage, hanya ce da ake amfani da shi a dukkan ɓangarori ko rassa na nazarin harsuna da ke bayyana hanyoyi kan yadda harshe suke sauyawa daga wannan lokaci zuwa wancan, musamman dangane da tsarinsu na sauti da na nahawu da na gundarin kalmomi.

Cristal (1971), ya tabbatar a shekarar 1767 da ƙungiyar French Jesuit Missionary ita ce wadda ta fara amfani da hanyar bincike ta kwatantau. Bayan ‘yan shekaru kaɗan, a shekarar 1786, Sir, William Jones ya ɓulla. A wannan shekarar ce ya gabatar da wata fitacciyar muƙala ga ƙungiyar “Asiatic Society” da ke Begal a ƙasar Indiya cikin wannan muƙalar ce Jone ya bayyana wa duniya cewa akwai alaƙa ko dangantaka ta ƙuƙut a tsakanin harshen Sanskirti da harsunan Girkanci da Latinanci. A ƙarshe ya daɗa tabbatar da cewa dukkan waɗannan harsuna gyauro ne na harshe ɗaya. Sakamakon wannan hoɓɓasa da Jones ya yi, an sami malamai da masu bincike irin su Rasmus Rask (1814) da Farz Bopp (1816) da Jacob Grimm (1833) da Karl Verner (1875) da Kal Burgman, wato jagoran ‘yan ƙungiyar Jungramatiker (Neogrammarian) (1878). Duka waɗannan sun yi amfani da hanyar bincike ne ta kwatantau.

5.0 Warwarar Bayanai

A lokacin gudanar da warwarar bayanai na wannan aiki akwai gurabu guda uku (3) /a/,/b/,/c/, na ra’ayoyi da aka tanadar. Kowanne gurbi ko gida na ra’ayi, na ɗauke da adadi na yawan abin da aka samu daga cikin ɗari na kowace kalman da aka tattaro yawan alƙalumanta a dukkan shiyyoyin Gabas da Yamma da Kudu da Arewa na nau’oin Zazzaganci. Samun waɗannan adadi, ya biyo bayan yin amfani ne da ɗayan cikin irin matakan ma’auni da (Liker) ya samar, watau “matakin ma’aunai uku na Liker (Three Point Likert Scale) da a wannan aiki ko nazari ya nuna cewa:

A = Ba ta sauya ba. (A=Agreed).

 B = Ta sauya. (B=Partially Agreed)

 C =Ta ɓace. (C= Disagreed)

Matakin ma’aunai na Likert, han ya ce da ake amfani da ita a fagen nazari da bincike na ilimi wanda ya haɗa har da nazarin harshe da kare-keren harshe. Hanyar tana zamowa jagora wajen wakiltar ra’ayoyi na mutane. Ana amfani da jerin tambayoyi na nazari wanda ya ke ɗauke da wani tsari na ma’auni (Rating Scale) da ke neman ayi bayani.

A shekarar 1932, ne wani ƙwararre masani a kan fannin mutuntakar ɗan Adam mai suna Rensis Likert ya samar da waɗannan matakin ma’aunai har guda (6). Watau mataki na 2, da mataki na 3, da mataki na 4, da mataki na 5, da mataki na 6, da mataki na 7 (the 2,3,4,5,6&7 points Likerts Sclae). Wajen yin amfani da waɗannan mataki na ma’aunai, ana jero sakamako ne na ra’ayoyi da mutane suka samar kan wasu batutuwa ko kuma akan wasu mutane na daga matakin ƙasa zuwa sama ko kuma daga mataki na wani abu mai rauni ko aibi zuwa mataki mai kyau saboda haka shi “matakin ma’aunai” na Likert a taƙaice magana ce ko zance da ake neman ƙarin bayani daga wurin wanda aka yi masa tambaya, don ya samar da cikakken bayani. Irin matakin amsar da aka fi yawan amfani da su shi ne “yarda” (agreement) ko ”rashin yarda” (disagreement) http:www.formal.us/blog/pointlikertsscaleaccessed on 26/1/21).

Akwai kuma yawan adadin samfur ɗin da aka yi amfani da su na gundarin kalmomi guda ɗari (100) waɗanda suka zo a matsayin wakilai na sauran kalmomi. Sai kuma adadin yawan kalmomin Karin Zazzaganci guda ɗari tara da casa’in da huɗu (994) da suka zo a matsayi yawan jumlarsu baki ɗaya da aka yi aiki akai. Don haka yanzu ga jerin sakamako nan na yawan alƙaluman da aka samu daga cikin ɗari (%) na ra’ayoyin da aka kwatanta su a cikin nau’o’in Karin Zazzaganci da suke a Gabas da Yamma da Kudu da Arewa kamar haka:

Gurbi na “A” Da ke Nuna Yawan Adadi Cikin Ɗari na Ra’ayoyi Dake Nuna Kalma Ba Ta Sauya Ba

Ra’ayi “A” = Ba ta Sauya ba.	S/N	Gundarin kalmomi	Daidaitacciyar Hausa	Adadin cikin ɗari(100) na ra’ayoyi a shiyyoyi guda huɗu (4)
	1	(24) cákwáa	matsattseku	62%
	2	(27) cukuimaa	Jiniyaa/yuulaa	41%
	3	(28) damfanii/dannil	Danga	57%
	4	(31) famfaraa/famfariyaa	karayar mama ko zubar haƙora da yaro kanyi	63%
	5	(77) rigyawaa	rafi ko kogi da ya kawo ruwa wato ambaliya	43%
	6	(78) rinoo	gyararren sanda na ƙarfe da ake amfani da shi wajen kyafa ko gasa nama ko kifi	47%
	7	(81) sagoo	maciji, abinqasa, igiyar ƙasa	59%
	8	(82) sankacee	dawa ko gero da aka shinfiɗa a kan kunya bayan an girbe	42%
	9	(86) shadarii	Mashinfiɗi ko murfi wanda aka saka da ciyawar iwa ko na jimfi	48%
	10	(86) shingee	gara waɗanda suka yi fuka fuki suke tashi	73%
	11	(87) suraacee	nau’in magani ne da akeyi sakamakon tafasa maganin da aka yi a tukunya. Mutum zai lulluɓe kansa da mayafi ko zane tare da tukun yar maganin. Turirin da ke tasowa zai riƙa shiɓan mutum.	52%
	12	(89) tantaurii	tantani, wani nau’in nama ne mai wahalar taunuwa	47%
	13	(38) gwarzoo	nomar farko da ake yi a gona bayan shuka ta tsira(firi/huri)	52%
	14	(17) bara-bara	nan da nan	44%
	15	(23) bajoo	tsumburarren ɗan akuya	48%
	16	(83) sankaraa	ƙaaƙoo	53%
	17	(93) tuƙurƙusuu	abinci ne mai kama da kuskus da ake yi da tsakin dawa, ko masara da sauransu.	59%
	18	(94) tururrushi	rufin amarya da ake yi agidan dangin nonon ta kafin ranan ɗaurin aure (rufin kai)	50%

Wannan ɓangare ne na ra’ayi na gurbi ko gidan “A” da ke maganar cewa “Ba ta sauya ba”. A ƙarƙashin wannan gida, akwai gundarin kalmomi guda goma sha kwas (18) daga cikin ɗari (100), waɗanda ra’ayoyin da aka tattaro baki ɗaya daga shiyyoyi guda huɗu na karin Zazzaganci. Waɗannan ra’ayoyi sun tabbatar da cewa ma’anar waɗannan gundarin kalmomi guda goma sha takwas (18) suna nan a yadda suke, ba su sauya ba. Haka nan kuma, baki ɗayan ra’ayoyin sun nuna waɗannan gundarin kalmomi suna da kashi goma sha takwas cikin ɗari (18%) watau 18/100 x 100/1 = 18% na dukkan kalmomin cikin karin Zazzaganci guda ɗari tara da casa’in da huɗu (994).

Gurbi na “B” Da ke Nuna Yawan Adadi Cikin Ɗari na Ra’ayoyi Dake Nuna Kalma Ta Sauya

Ra’ayi “B” = Ta Sauya	S/N	Gundarin kalma	Daidaitacciyar Hausa	Adadin abin da aka samu daga cikin ɗari(100) na ra’ayoyi a shiyyoyi guda huɗu(4)
	1	(1) Agoofata	masaki (babbar ƙwarya)	39%
	2	(2) akata/gurimfa	malafa/malfa	42%
	3	(3) akwaa	Tsani	59%
	4	(7)agwan ruwaa	Bature	45%
	5	(8) amboolaa	daƙuwa(alama ce ta nuna zagi da yatsu)	38%
	6	(10) arwaa	murna, ko raji ko armashi	49%
	7	(11) amyaa/ kwangi	runbun zuma	54%
	8	(21) biizoo	juji/ bolaa	40%
	9	(30) daagira/ eeha	ɗangaruwa	47%
	10	(33) fakara	makwarwa	50%
	11	(34) gallaa	Budurwa	41%
	12	(37) gobarar ciki	zaawoo	51%
	13	(39) gyangyan	kaɗen raɓa/ balaguroo	36%
	14	(41) garandiyaa	gilo/ galantoyi (yawon banza)	45%
	15	(42) ginsaami	kakkawa/ watanda	50%
	16	(50) jaagindii	Rooroo	47%
	17	(56) kagayii	abin shanyar daddawa(baakaa)	61%
	18	(57) kamacaa	uwa/mahaifiya	45%
	19	(58) kirbuu	mashekari na shanu	55%
	20	(59) kusfa	sare, kurɗe, rariya-rariya ko lungu-lungu	47%
	21	(61) kugunuu/shaayii	kaciyaa	54%
	22	(62) kwabasaa	akurkin kaji	55%
	23	(72) lawur	dankali/ ku- da -ku	53%
	24	(73)manƙishi	Ashana	51%
	25	(79) rufeenuu/ rufeewaa	rumbu	53%
	26	(80) rookaa	fira/hira ko taɗi ko zance	56%
	27	(91) tsattsewaa	mashiraree	40%
	28	(95) waagiri/kutufaani	garkuwa	46%
	29	(96) wajiji	zubi ko adashi	55%
	30	(97) wakurwaa	shela ko yekuwa	55%
	31	(100) zauna garinka	zaman kisan daɓe, zaman banza ko zaman kashe wando	50%

 

Wannan sashe na ra’ayoyi da suka zo a ƙarƙashin gurbi ko gidan “B” na nuni da cewa ne ma’anar kalmar ta sauya”. A cikin sashen akwai gundarin kalmomi har guda talatin da ɗaya (31), daga cikin gundarin kalmomi guda ɗari (100), waɗanda aka tattaro ra’ayoyi baki ɗaya daga shiyyoyi huɗu na nau’o’in Zazzaganci da suke a Gabas da Yamma da Kudu da Arewa. Baki ɗayan ra’ayoyin sun tabbatar da cewa waɗannan kalmomi “ma’anarsu sun sauya”. Har’ila yau, baki ɗayan ra’ayoyi da aka tattaro sun nuna cewa su waɗannan kalmomi guda talatin da ɗaya sun haifar da kashi talatin da ɗaya cikin ɗari (31%) watau 31/100 x 100/1 = 31% na dukkan gundarin kalmomin cikin karin Zazzaganci guda ɗari tara da casa’in da huɗu (994).

Gurbi na “C” Da ke Nuna Yawan Adadi Cikin Ɗari na Ra’ayoyi Dake Nuna Kalma Ta Ɓace

Ra’ayi: C = Ta ɓace	S/N	Gundarin kalma	Daidaitacciyar Hausa	Adadin cikin ɗari(100) naTara’ayoyi a shiyyoyi guda huɗu(4)
	1	(4) akwaari	gwadai kunnin jaki	54%
	2	(5) akyaamanii/akyaari	awaza	44%
	3	(6) akwaaree	ɗanwabi	43%
	4	(9) anoo	tsara ko sa’a	46%
	5	(12) arkoomii	ma’auniya (uwar mudu)	47%
	6	(13) asharaa	ɓari na haihuwa (zubewar ciki)	40%
	7	(14) aunaaka	hatsi wanda mai gida kan baiwa iyalansa domin sarrafawa	43%
	8	(15) ausagii	wawa	45%
	9	(16) badan	bururu	45%
	10	(18) battaa	gajeren mutum mai kama da wada	37%
	11	(19) bazaa kumaa	farar kaza mai jangaba	53%
	12	(20) bazauree	dutsen niƙa	48%
	13	(22) buumaa	tarko na kama gafiya ko burgu	56%
	14	(26) cukurtufi	zaman harɗe	40%
	15	(25) cimmantaa	ƙaranta	62%
	16	(29) darimbuu	Tsarkiya	45%
	17	(32) farzayii/fazayii	masussuka (wurin bugu ko fyaɗan hatsi)	38%
	18	(35)gansarwaa	katangaa/ tsingaaroo	45%
	19	(36) gaazunzumii	kuɗin cizo	57%
	20	(40) garandahooniyaa	babbar tukunya ce da ake kafe ta a gefen gadon ƙasa don yin ajiya a cikinta	53%
	21	(43) gwandara kunnee	daɓurin sa, ko saniya	41%
	22	(44) hanwaawaa	wahainiya/ mahauniya	43%
	23	(45) iraamii	zanzaro	51%
	24	(46) ingirikoo/girbtu	cikin shege	52%
	25	(47) ingiricii	Baro	47%
	26	(48) injaarii	kwarin kuyya na gona (rumaniya)	51%
	27	(49) titiyaa	Fushi	52%
	28	(51) janyee/taaɓee	ginii wanda ake yi ba tare da tubali ko bulo ba, musamman a ginin rumbu ko ɗaki irin na shaye wato da’ira	53%
	29	(52) jira	gaadoo (tsuntsu)	50%
	30	(53) jihirmaa	shaahoo (tsuntsu)	52%
	31	(54) jibgaroo	dillali, yaron alkali	55%
	32	(55) juukuku	mujiya (tsuntsu)	50%
	33	(60) kandii	daƙashi	50%
	34	(63) kwandarii	kwatarniya na tara ruwa	50%
	35	(64) kwagwasoo	kwantai na abin sayarwa	51%
	36	(65) kwanika	gwarne na wajen haihuwa, danyen goyo	54%
	37	(66) ƙunsumburwaa	magargara irin na dawa	56%
	38	(67) ƙusumburuu	kwando irin na ɗaukan kaji, muguzu	53%
	39	(68) ƙumu	tsaro irin na kayan gona da ake yi a daji don gudun ɓarnar tsuntsaye ko birai	56%
	40	(69) ƙurasaa	goyon masara	52%
	41	(70) ƙutaroo	mutum mara mata, gwauroo	52%
	42	(71) ƙiringimaa	yaɗi	55%
	43	(74) maasunaa/ maisunaa	ciwon sanyi	51%
	44	(75)mayau	yin lalata (zina) da matar aure a ɗakin mijinta (kwartanci)	50%
	45	(76) maƙulajii	nau’in abinci ne da ake yinsa wanda yayi kama da ɗanwake sai dai ya fi ɗanwake girma da tsawo	59%
	46	(85) shekaran-gobee	jibi kenan	48%
	47	(88) tauga	tafki ko rafi	55%
	48	(90) tsaiwaa	nau’in labule da aka yi da zare ko fatar da aka tsattsaga	51%
	49	(92) tubanii	nau’in abinci da ake yinsa da garin gero wanda yayi kama da gauda, amma siffarsa ya fi gauda kauri	44%
	50	(98) yaya suya	Nau’in kifi ne ‘yan ficifici ko ƙanana da ake kamawa lokacin yin su.	49%
	51	(99) zaabur	wata ma’ajiya ce da aka keɓe awani sashe na cikin ɗaki	53%

Wannan ɓangare na ra’ayoyi da suka zo a ƙarƙashin gurbi “C” na maganar cewa ne “ma’anar kalmar ta ɓace ba a amfani da ita”. A cikin ɓangaren akwai gundarin kalmomi guda hamsin da ɗaya (51) daga cikin gundarin kalmomi guda ɗari. Su waɗannan kalmomi su ne baki ɗayan shiyyoyin karin Zazzaganci da suke a Gabas da Yamma da Kudu da Arewa suka tabbatar cewa ma’anar waɗannan kalmomi sun ɓace ba a amfani da su. Haka kuma baki ɗayan ra’ayoyin da aka tattara sun nuna waɗannan gundarin kalmomi sun samar da kashi hamsin da ɗaya cikin ɗari (51%) watau 51/100 x 100 = 51% na dukkan gundarin kalmomin cikin karin Zazzaganci guda ɗari tara da casa’in da huɗu (994).

A ƙarshe idan aka dubi sakamako na alƙaluma da kowane gida ko gurbi na ra’ayoyi “a” da “b” da “c” ke ɗauke da shi, za a ga cewa gundarin kalmomi na cikin karin Zazzaganci da aka kwatanta su a nau’oin da suke Gabas da Yamma da Kudu da Arewa sun ɓace ba a amfani da su.

6.0 Sakamakon Nazari

Masana ilimin kimiyyar harshe irin su Fromkin dws (1978 da 2014) da su Hock, da Joseph, (1996) da wasu da dama sun yi magana kan yadda harsuna ko kare-karen harshe suke sauyawa. Sauyawa da harsuna ko kare-karen harshe sauyi ne da suke aukuwa a matakai daban-daban na harshe, kamar a tsarin sauti da tsarin jumla da ginin kalma da na gundarin kalmomi da na ma’ana. Shi gundarin kalma da ma can wani ɓangare ne na nahawun harshe. Daga cikin abin da kan haifar da sauyi a harshe ko kare-karen harshe akwai ɓacewar da kalma ko kalmomi kan yi. Ko kuma a sami ƙari ko ragi ko tawaya ko ma’ana ta sauya ta hanyar faɗaɗa da takura da kuma gusawa na kalmomi. Ko kuma a wayi gari ma’anar wasu kalmomi sun sauya, ko sun ɓace ba a jinsu. Cikin irin waɗannan bayanai da aka kawo, za a ga lallai cewa akwai ɗayan cikin irin waɗannan bayanai da suka auku a kan gundarin kalmomi na cikin karin Zazzaganci.

Saboda haka wannan aiki ya nuna sakamakon ra’ayoyi da aka tattaro a dukkan shiyyoyin ƙananan kare-karen Zazaganci da suke a Gabas da Yamma da Kudu da Arewa, sun tabbatar da a halin yanzu cewa waɗannan kalmomi sun ɓace, ba a amfani da su. Kalmomin da suka ɓace sakamakon da wannan bincike ya nuna sun samar da kaso mai rinjaye na kashi hamsin da ɗaya (51) cikin ɗari (100). Saura sun nuna kashi sha takwas (18) cikin ɗari (100) cewa basu sauya ba, in da kuma kashi talatin da ɗaya (31) cikin ɗari (100) ke nuna sun sauya Misali ga bayani na yadda sakamakon ya kasance a taƙaice kamar haka:

i. a = ba ta sauya ba = 18%

ii. b = ta sauya = 31%

iii. c = Ta ɓace = 51 %

Su waɗannan kalmomi da aka yi aiki a kansu, kalmomi ne da aka tsamo su daga cikin Ƙamusun Bargery (1934). Shi wannan ƙamusu na Bargery (1934) a yau yana da shekara tamanin da tara 89 da wallafawa. Duban irin tsawon lokacin da waɗannan kalmomi suka ɗauka, watau lokacin da aka wallafa shi zuwa yau, da kuma tsawon lokaci ko shekaru da su waɗannan kalmomi suka ɗauka can baya kafin a wallafa su. Idan mai nazari ya haɗe tsawon lokacin shekarunsu na can baya kafin a wallafa su da tazara ko tsawon shekarun da suka yi daga lokacin da aka wallafa su zuwa yau, da kuma irin sauye-sauye na zamani da suka yi ta cin karo da su; misali marayanci da birnintaka da kasuwanci da ilimi da sadarwa da wasu dalilai da aka ambata can baya. Waɗannan abubuwa yanzu sun sa wannan bincike ya gano cewa waɗannan kalmomi na cikin karin Zazzaganci da aka kwatanta su a shiyyoyinsa da suke a Gabas da Yamma da Kudu da Arewa sun ɓace, ba a jinsu, don ba a amfani da su. Sai dai ɗaiɗaikunsu ne a kan riƙa jin ɗuriyarsu a wasu kare-karen Hausa.

Sakamakon nazarin ya gano cewa raunin jiyayya ko fahimta da ke tsakanin nau’oin Zazzaganci na da nasaba ko alaƙa da irin tasirin cunkoson harsunan ƙabilu. Wannan ya haifar da bijirewa tsari da ƙa’idoji na daidaitacciyar Hausa. Idan an lura za a ji a cikin ire-iren kalmomin cikin karin Zazzaganci da suke a cikin Ƙamusun Bargery (1934), a wurin magana ko furtawa, wasun cikin waɗannan kalmomi za a ji kamar ba kalmomin Hausa ba ce. Domin a lafazinsu sun so su yi kama da kalmomin harsunan ƙabilu.

7.0 Kammalawa

Bayanai da hujjoji da suka gabata, na nuna cewa da za a yi amfani da mazhabar ƙididdigau a kan wasu kare-karen Hausa, kamar yadda aka yi amfani da shi a wannan aiki, da sakamakon nazari ko bincike zai tabbatar da gundarin kalmomin cikin waɗannan kare-kare da suke a cikin Ƙamusun Bargery (1934), sun ɓace kamar yadda suka auku a gundarin kalmomin cikin karin Zazzaganci. A ƙarshe dai baki ɗaya, mazhabar ƙididdigau na tabbatar da ainihin lokaci ko shekaru da harsuna ko kare-karen harshe suka rabu a tsakaninsu.

Bisa la’akari da irin hanyoyi da aka bi wajen gudanar da wannan bincike; sun sa a lokacin da aka yi taciya da ƙwanƙwance bayanai na wannan nazari, an gano cewa gundarin kalmomin cikin Ƙamusun Bargery (1934), a halin wasu da dama daga cikinsu sun ɓace ba a amfani da su. Haka kuma nazarin ya tabbatar da wasu ‘yan ƙalilan ne daga cikin waɗannan kalmomi suka nuna cewa haka ma’anar kalmomin suke; suna nan ba su ɓace ba, kuma ba su sauya ba, ana amfani da su.

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