Bibliography of Qur'anic Studies in European Languages / Morteza Karimi-Nia; Foreword by Andrew Rippin, Qum: The Centre for Translation of the Holy Qur'an, 2012. 800pp. ISBN: 978-6009254323 (original) (raw)

Historical texts from the Swahili coast (part 2)

2012

Upper Pokomo Asili va. Mi'okomu (Origin of the Pokomo), recorded by M, D, J. Ja.rha. from an elder in Kitere vill~ E M~okomu ~lcy'a.j3a. na ShUllgW'a.ya.. E ma.na ~a,S!;a.ramieo na. Shungwa.ya. mpa.ka. kuno ni The Pokomo come from ShungW'9.ya.. The reason why they ran from Shungwa.ya. to here is kwamba. ~a.da.rama Ga.j3irha. na Ka.ra.;}i. E ~anthu ~a.no ~a.kiywa.na. ne Mphomomu na. that they-ran from Somalis and Orma., The(se) people were attacking Pokomo and Koshoro. ~a. e Mphokomu ne Koshoro ~a,larama. Mijikenda('people who live in the wilderness•). So the Pokomo and Mijikenda ran kuyaf3a na Shungwaya ili ~a.kajifiche bia. ingini ili ~aseya.gwa. ~a.kifika kuno and left Shungwa.ya to hide themselves place other to be not killed. Reaching here kwe chana ye ma.ro e Mphokomu ~asaa. E Koshoro ~enda usoni, kwa kwamba e maisha. at river of' Tana the Pokomo stayed, The Mijikenda went ahead, because the life ya.o ni maisha ya badani. E chana ye ma.ro ilikna kwe Mphokomu ambao e maisha their is life of wilderness, River of Tana was good for Pokomo, whose life yao ni maisha ya kuima, Nde mana ambao e Mphokomu ~asaa kuno ehana, ao e their is life of farming. It is reason why Pokomo stayed here at the river, but the Koshoro ~enda usoni. La.kini e asili yao ni kwamba ~oba.da ~aya~a na bia mo;}a. Mijikenda went ahead, But the origin their is that all they come from one place. Upper Pokomo .!. Fume Liongo, recorded by Mr. Ja.rha from the same elder ' Fume Liongo a.likuwa munthu ywa ~ito. Alikuwa mufa.lume ywa ~ito, E ~a.ka_ii avyaiyweo Fumo Liongo was person of Wi~~. He vas chief of Wi~~. The time when he was na aki_ia$ali ha.ukumanyikana, mana havikuwa na kuan_9.ika e ~aka_ii ude. Fume Liongo born and ruled is not known, because there was no writing at that time, Fumo Liongo alikuwa muku!u munene na mwenye nguvu nyingi sana. Kama.nya kupiga.na sana, Alikuwa was huge, stout, and very strong. He knew to fight well. He was sujaha ywa kutumia uha na nchha.le. Ka.j3a muka.li mumpha.ka e ma 1 a.isa, na fla.la ntharl kinthu kya kumuyaga, Kva hivyo e tha.t he will not die completely, and there is nothing to kill him. Therefore the ma 1 a.<!ui ~akwe ~amuhuma e mwana ywa Fume Liongo amuuze ise kwamba ni kinthu ga enemies his sent-him the son of Fume Liongo to ask his father that it is thing what kya.j3eza kumuyaga. E ise ka.ra.ra kwamba e mwa.na ywakwe kahumwa na ma•at!ui ~akwe, Kwa can kill him. The father found that child his was sent by enemies his, Therehivyo kamvamba. e mwa.."la. ywa.kwe; 'N~va kwamba kuhumva ili nikwambie e kinthu fore he told the son his , 'I know that you are sent so that I tell you the thing kyaniaga ili uniage. La.kini ha.kona nifwa, ia.de iangu ilie kuzikwa a.j3e unazikwa that kills me so you may kill me, But if I die, there my being buried will be where e mbego. .Ami, lilima _iu ya~eza ika.niaga, Kona kuha.ya lilima you will be buried at my side. For me, needle alone can kill me. If you take needle \ DEREKNURSE Elwana : story told by schoolboy to Norman Townsend Eye ni mamasa ya jarsa ya wailwana ana izicho limoza. Siku moza ja.rsa eye a.peja. This is story of old man of Elwana. he has eye one Day one old man this wanted kocha mudura.. Atana. moka eye wa. dura., a.mwabya a.teni, 'Uwe sa.sa uja.rie ia.uwa.kuj3ia.la, to marry girl.He called wife his first told her-that 'You now have aged you cannot kwa hivYO emi nimukupejeni moka oge 1 • Ja.r,!i eye a.mwa.bya. a.j<eni, 1 Lola. uwe bear again, therefore I will marry wife other'. Old woman told him tha.t,'Look to mwenye'. Ja.rsa eye a.ma.maj<a kwa. sin §;a.j<o, siku ya. nna a.mujibu moka. weye a.j<eni, yourself',Old man thought for days three, day fourth he replied to his wife that, 1 Elni sa.sa. ni mutaya.ri kocha 1 , Eda a'a.limia. mudura.. Mudura iyo a.mu,;a.a.ma a.kaf'ai sana, 1 I now am ready-to marry', He-went talked to girl, Girl this liked him much very, maa.na yaye jarsa eye ni tajiri (duruma), Mudura amwa.bya. ateni, 1 Emi ni~iazilwe, kwa. because he old man is rich. Girl told him that , 'I am ready to be hivYO gha.ya. kwa. wa.zee wemi 1 , Na iyele era a.muri ya. mudura., aghaya. kwa. wazee na. mru:ried so go to parents my'• And he obeyed order of girl, he went to parents and wa.mu.;a.a.ma, Jarsa eye yaga.lela. nyubeni. a.gheghela. mele, Aola sokari, gunia lya. they liked him, Old man returned home prepared body, He bought ~. sack of biridha, korma. ngobe, mochozi wa. biridha., ji~ica. ngozi ya. mikaha., na. maghuo ya. rice , bull cow , sauce of rice , ram sheep for seventh wedding day, and wa.inao. Isana. alika. dagha wa.koza. har11sini w~ine. EJ!a. clothes for mother her. Then he invited people they come to wedding to dance, He went aherimelwa. Dagha wa.furahi a.kaf'a.i sana. Baaaa. ya siku tolba, ocha moka. waye was m~-ried. People rejoiced ~~eh Yer.y= After of days seven! he married wife his aga.lela mozeni kwaye. Jarsa. eye na. mudura. oyo wasia.kuj3ia.la yita farha, wa.zaza returned to village his, Old man and girl this bore children many, they filled moze. Mamasa na diera.di na g~~adi. village. Story be short and long, It is certain that phonetic details o:f' this passage are incomplete. ' ¥~iini: proverbs~ 1, ~a ya mtaana maneeno, ya ~ungaana shteendo, Custom of slave(is)tal k, of the free man(is)actio n, 2. A£:.ui mpeen.£e. Love yOUI' enemy. 3, Ah~i ni ~eeni ka munt'u nayo ~iini. Promise is debt for person with religion, 4, Mama yaa nvub ni mawiingu (also ~a.±Hd. for a±ama) Sign of rain is clouds. 5. Aaxibi ha'iwo±i, Reserve does-not•-ro t, 6, Axi±i ni maa±i. Intelligence is wealth. 7. Axi±i niingi hubasha ma' arifa, l'mch wealth loses understandin g, 8, Ba'a&a ya dii.xi ni fa.raji. (also ba'a&a.a for ba'a~a ya) After hardship is relief. 9. Babaa nk 1 a.a.mbo si baaba.. (also waawa for baaba) Stepfather is not father, lO,Barej;.o mp '=da hapaandi farasi, Person-used-to donkey does-not-mou nt horse, ll.Chaako chiwovu si cha muunt•u chisuura. Your bad (thing) is not (that) of good person, 12,Cha±a chimooyi hach~li nt'a.wa. One finger does-not-ki ll louse, HISTORICAL TEXTS FROM THE COAST (PART 11) 25. Habba na habb:i huyeza shkaba. Little and little fills small-bucket. 26. Haraka haraka nt 1 aina baraka. HUiry hUITY has-not blessing. 27. Hutio mwaana kula ndie hul6. (also hulo ndie for ndie nu16) He-who-fears (for) child (to) cry is he-who-cries. 28. Ichawakoo nia yikoo n~i±a. (also huwako for yikoo) Where-there-i s will there-is way. 29. Ina i suura huwaza nuumba. Good name brightens house. 30, Kaafiri xiinf6 ni xeeri kolko islamu she xiinfa. 47 Infidel who-is-of-use-to-you is better than Muslim who is of-no-use-toy ou. 31. Kamaa we chiwona chiint'u chiza kuh~a chiint'u haixupati chiint'u. If you see something, if you refuse to-say anything, you-get nothing, 32, Kaazi isho shpiimo mwiishowe hulanya waant 1 u, Work that-has-no measure in-the-end causes-to-fig ht people, 33. Kiwa kuwa be±ee n~i±a n~iyoo n~i±a. To-know that you-have-lost the-path, that-is the-path. 34. Kula hendo Uu kuzimu hashkomi, hishkila. Everything that-goes up doesnt-arrive , it-comes-down. 35. Kula mooyi huvuna yaa ye yaazU6. Each one harvests what he has-sown. 36. Limi nt 1 alina mwishpa. Tongue has-not bone. Riddles 1. Chiiko laa.kini hichiwoni. 'It is there •out one does not see it'. Lkosi. 'Nape of the neck'. 2. Chint'u chimooyi huza.*oo mia. 'One thing which gives birth to a hundred'. Awuuri. 'The seed'. 3. !a~a haa.ko masku mazima bi~a maf!a na l!aambi. 'A lamp which burns all night Mwezi wa wee~u. 'The moon•. without oil or wick'. 4. Ha.*aa.*i wa.*a ha'ineendi, uko naxu±angala tu.'It doesn't sleep or walk, it is just there look;,,. at you 1 • Piicha. 'A pictUTe 1 •-'"0 5. Hujoowa huja huja hujoowa. 1-ip 1 aamp 1 a. 'It is eaten, it eats: it eats, it is eaten' 'A shark'. 6. Lkaambal.a nii lil.e laa.kini halxaa£iri xfunga skunyi. 'The rope is long, bit it 'A road'. cannot tie firewood' • 7. N_:!<ungiini kaa.ka kata hayiingili, 'In my water jar a ladle does not enter 1 • N}.'upa. 'Bottle'. B. lluundawa ni mkul.u, laakini mavunoye hayayezi lkusi. 'My farm is big, but its harvest does not fill the hand'. Mashuungi. 9. Nk'ukuwa zazil.e miwaani. Ananaasi. 'Hair'. 'My hen has laid among thorns'. 1 Pineapple 1 • 10. Polpol.oo mbil.i hugudhba!oo wowi. 'Two areca nuts which cross a river'. Maa!o. 'Eyes•. ll. Saa'aya nt'aixsimama nt'angu itila lfuungul,6. '!1y watch never stopped since it aooyo (or, qalbi) 'The heart'. was wound up 1 ~ 12. Si humkasa laa.kini hachimwoni. 'We hear him but we do not see him' Soo!i• 'The voice'.

Myiri usoro okwu Igbo na bekee: ngosi sitere na mmafenye na ngwakọ asụsụ

Ikenga Journal of Business Administration, 2021

Nchọcha a lebara anya n'ahịrị okwu ndị nwere mmafenye ma ọ bụ ngwakọ asụsụ Igbo na Bekee iji zipụta myiri usoro okwu asụsụ abụọ a na otu myiri ha si akwalite anaghịnwu asụ asụsụ Igbo ghara ịgwakọ ya na Bekee dịka e si ahụta ya n'ala Igbo taa. Usoro a gbasoro mee nchọcha a bụ nke nkọwasị, ma were atụtụ ewumewu ahịrị nnọrọ onwe (Matrix Language Frame) nke Myers-Scotton (1993) wepụtara nakwa atụtụ emereme nsinokwu (Speech Act Theory) nke Austin (1975) wubere nye ya nkọwasị bara uru. Njiatụle e ji mee nchọcha a bụ nke ndị nchọcha ji ndọrọ okwu dọrọ n'ogige egwuregwu na ebe mkpori ndụ; ha mekwara ka ndị sonyere mata ihe e ji ekwurunọnụ ha eme. Ha jiri nwayọọ họrọ ndị ga-aba uru nye nchọcha a. A chọpụtara na e nwere myiri dị na ndokọ asụsụ Igbo na asụsụ Bekee ọ kachasị n'ewumewu ahịrị mfe nke na-apụta n'ụdị ONN/ONM na SVO/SVC n'otu n'otu. N'asụsụ Igbo, nrụmaka naeso mkpọaha ndị ha na-akọwa n'azụ mana a bịa n'asụsụ Bekee, nrụmaka na-ebu ụzọ ebe mkpọaha ha na-arụgara aka, n'otu nkebi ahịrị okwu, na-esochi ha. Ọtụtụ ngwaa nọ n'ahịrị okwu nwere mmafenye asụsụ na-abụ ndị sitere n'asụsụ nke bụ isi, ma ọ bụ ndị yipuru njirimara asụsụ mgbakwụnye, mebe ka nke asụsụ bụ isi. Mgbe e nwere mmafenye asụsụ, odee/okwuu na-amalite n'otu asụsụ were nke abụọ mechie; mana ọ bụrụ ngwakọ asụsụ, e nwere ike iji nke ọbụla malite ma werekwa nke ọ bụla mechie. Ha na-abụ nka okwu asụsụ nye okwuu oge ụfọdụ n'ụfọdụ ebe.

Tsattsafin Haliya: Wani Ɗigo Cikin Tafashen Aminu Ladan Abubakar (ALA)

South Asian Research Journal of Arts, Language and Literature

Manufar wannan bincike ita ce zaƙulowa tare da faɗaɗa nazari a kan salon tsattsafi a cikin waƙa. Binciken ya mayar da hankali kan salon tsattsafin haliya. An ɗora nazarin bisa ra’ayin Yahya na “Salon Tsattsafi.” An keɓance nazarin kan zaɓaɓɓun waƙoƙin Aminu Ladan Abubakar (ALA) guda bakwai (7) waɗanda suke mazaunin samfurin binciken. An ɗauki waɗannan waƙoƙi a matsayin tushen bayani na farko. Tushen bayani na biyu da binciken ya yi aiki da shi, shi ne rubuce-rubucen masana da suka gabaci wannan. Binciken ya tabbatar da cewa, lallai mawaƙi na tsattsafin haliya ko haliyoyi a cikin waƙa. Haka kuma, yana iya tsattsafin haliya guda a cikin waƙoƙi daban-daban da ya shirya yayin da yake cikin yanayi iri guda. A bisa haka, binciken na ganin za a iya amfani da wannan salon nazari a matsayin matakin bincike kan halaye da ɗabi’u.