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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