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1
Owens, Jonathan. "East African Nubi." Diachronica 7, no. 2 (January 1, 1990): 217–50. http://dx.doi.org/10.1075/dia.7.2.05owe.
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SUMMARY A central question in Creole studies has been to ascertain to what degree the structure of creole languages is determined by universal processes, as opposed to inheritance from super/substratal sources. The universalist position has been most strongly advocated by Derek Bickerton, who sees a subclass of creole languages, early-creolizing creoles, as being determined by a universal bioprogram. His evidence has been based entirely on creoles with an European lexifier source. The present paper shows that East African Nubi, an Arabic -lexified creole, qualifies on extra-linguistic grounds as such an early-creolizing creole, yet fails to exhibit Bickerton's predicted bioprogram features to any significant degree. It is thus concluded that inheritance played the most important role in the evolution of Nubi. Further, it is suggested that inheritance from Sudanic Arabic played the most important role of all. RÉSUMÉ Une question essentielle dans la créolistique consiste à savoir jusqu'à quel degré des facteurs universels, ou un héritage des langues sub- et superstrates peuvent déterminer le développement des langues créoles. La contribution détaillée et influente de Bickerton en vue d'une explication universelle suppose que les langues créoles sont déterminées, sous certaines conditions historiques, à travers un 'bioprogramme'. Jusqu'à présent, l'hypothèse de Bickerton a été vérifiée uniquement en rapport avec les langues créoles ayant une source lexicale européenne. Dans la présente communication il sera démontré que le Nubi est-africain, qui est une langue créole qui est lexicalement arabe et qui s'est développé sous les conditions historiques pertinentes, n'a toutefois pas les caractéristiques structurelles prédites par l'hypothèse de Bickerton. Il y est d'ailleurs suggeré que les origines du Nubi remontent en particulier à une langue superstrate arabe. ZUSAMMENFASSUNG Eine zentrale Frage der Kreolistik ist, in wieweit universelle Faktoren, z.B. Vererbung aus den Sub- und Superstratsprachen die Entwicklung dieser Sprachen bestimmen. Der bis dahin detaillierteste und einfluBreichste Beitrag zur universellen Erklärung hat Bickerton geliefert, der behauptet, daB Kreolspra-chen, unter bestimmten historischen Bedingungen, durch ein 'Bioprogramm' determiniert werden. Bickertons Hypothèse wird bis jetzt nur anhand von Kreolsprachen geprüft, die eine europäische lexikalische Quelle haben. Im vorliegenden Artikel wird gezeigt, daß das ostafrikanische Nubi, eine arabisch lexikalisierte Kreolsprache, die sich unter den zutreffenden historischen Bedingungen entwickelt, die erwarteten strukturellen Ziige Bickertons Bioprogramm nicht hat. Es wird ferner angedeutet, daB der Ursprung des Nubi vor allem in der Superstratsprache Arabisch zu suchen sei.
2
Spaulding, Jay. "A Premise for Precolonial Nuba History." History in Africa 14 (1987): 369–74. http://dx.doi.org/10.2307/3171848.
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Near the center of the Democratic Republic of the Sudan lies a tract of broken, elevated terrain about the size of South Carolina. The region, by common convention, is called the Nuba Mountains, and the people who live there, through a familiar if misleading generalization, the Nuba. The inhabitants of the Nuba Mountains have long attracted the attention of students of African languages and cultures, for in these respects they exhibit very great diversity among themselves as well as distinctiveness in relation to the Arab and Nilotic cultural traditions that dominate the surrounding lowlands on every side. No scholar has yet deliberately undertaken to write a history of the Nuba, but many have found themselves constrained to make tangential statements or assumptions about Nuba history in the course of constructing studies with some other primary focus. The sum of these tangential comments and assumptions may read as the current state of Nuba historiography. The present study addresses a stimulating clash of opinion among those whose interests have led them to comment peripherally on the more remote Nuba past. The issue at stake is the existence, or non-existence, of a state form of government among the Nuba in precolonial times.Students of the Nuba during the colonial and post-colonial periods have seldom failed to assign considerable importance to the role of successive Sudan governments in directing the destiny of the Nuba, however they may differ in assessing the quality of this intervention.
3
Leopold, Mark. "Legacies of Slavery in North-West Uganda: The Story of the ‘one-Elevens’." Africa 76, no. 2 (May 2006): 180–99. http://dx.doi.org/10.3366/afr.2006.76.2.180.
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AbstractThis article outlines the history of a people known as ‘Nubi’ or ‘Nubians’, northern Ugandan Muslims who were closely associated with Idi Amin's rule, and a group to which he himself belonged. They were supposed to be the descendants of former slave soldiers from southern Sudan, who in the late 1880s at the time of the Mahdi's Islamic uprising came into what is now Uganda under the command of a German officer named Emin Pasha. In reality, the identity became an elective one, open to Muslim males from the northern Uganda/southern Sudan borderlands, as well as descendants of the original soldiers. These soldiers, taken on by Frederick Lugard of the Imperial British East Africa Company, formed the core of the forces used to carve out much of Britain's East African Empire. From the days of Emin Pasha to those of Idi Amin, some Nubi men were identified by a marking of three vertical lines on the face – the ‘One-Elevens’. Although since Amin's overthrow many Muslims from the north of the country prefer to identify themselves as members of local Ugandan ethnic groups rather than as ‘Nubis’, aspects of Nubi identity live on among Ugandan rebel groups, as well as in cyberspace.
4
Nakanyete, Ndapewa Fenny. "Persistence of African languages and religions in Latin America since slavery." JULACE: Journal of the University of Namibia Language Centre 3, no. 1 (June 30, 2018): 80–94. http://dx.doi.org/10.32642/julace.v3i1.1377.
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This paper examines the presence of African languages and spiritual practices of Candomblé, Santería and Vodou religions in Brazil, Cuba and Haiti respectively. The three religions are known to have been originated by African slaves that were mostly captured in- and transferred from West and Central Africa to Latin America. Currently, the three religions are not only followed by African descendants, but also by people of various ethnic backgrounds worldwide. Thus, people flock to the three countries regularly to be initiated into this African-based religions and cultures. On the other hand, similar spiritual practices on the African continent seem to be generally stigmatized if not demonized. Findings presented in this paper are as a result of direct observations and open interviews over a four months of fieldwork, as well as desktop reviews of existing literature. The findings demonstrate etymologies of terms and expressions that are of various African languages origin and are used in the three religions. The paper calls for integral comparative studies of parts in Africa with parts of Latin America to auxiliary identify linguistic and spirituality similarities, and significance roles of African slaves in maintaining African traditions.
5
Harries, Jim. "Mission in a Post Modern World: Issues of Language and Dependency in Post-Colonial Africa." Exchange 39, no. 4 (2010): 309–30. http://dx.doi.org/10.1163/157254310x537007.
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AbstractThe communication revolution has made texts and languages available to people who, it is here suggested, might not have the cultural components needed to use them in the same way as native speakers. Introduced languages have in much of Africa eclipsed indigenous knowledge from opportunity for home grown development. Africans flocking to Western languages supported by numerous Western subsidies, leaves African ways of life concealed from the West. Western languages can be used to undermine the West. The inadequacy of English in Africa is illustrated by the contrast between the holistic and dualistic worldviews; English being dualistic is a poor means for expressing African holism. This makes the use of English in and for Africa inherently confusing. It is proposed that indigenous development be encouraged through challenging and encouraging African theology on its own terms, by encouraging some Western missionaries to use African languages and resources in their task.
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Olatunji, Ezekiel Kolawole, John B. Oladosu, Odetunji A. Odejobi, and Stephen O. Olabiyisi. "Design and implementation of an African native language-based programming language." International Journal of Advances in Applied Sciences 10, no. 2 (June 1, 2021): 171. http://dx.doi.org/10.11591/ijaas.v10.i2.pp171-177.
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<p>Most of the existing high level programming languages havehitherto borrowed their lexical items from human languages including European and Asian languages. However, there is paucity of research information on programming languages developed with the lexicons of an African indigenous language. This research explored the design and implementation of an African indigenous language-based programming language using Yoruba as case study. Yoruba is the first language of over 30 million people in the south-west of Nigeria, Africa; and is spoken by over one hundred million people world-wide. It is hoped, as established by research studies, that making computer programming possible in one’s mother tongue will enhance computer-based problem-solving processes by indigenous learners and teachers. The alphabets and reserved words of the programming language were respectively formed from the basic Yoruba alphabets and standard Yoruba words. The lexical items and syntactic structures of the programming language were designed with appropriate regular expressions and context-free grammars, using Backus-Naur Form (BNF) notations. A prototype implementation of the programming language was carried out as a source-to-source, 5-pass compiler. QBasic within QB64 IDE was the implementation language. The results from implementation showed functional correctness and effectiveness of the developed programming language. Thus lexical items of a programming language need not be borrowed exclusively from European and Asian languages, they can and should be borrowed from most African native languages. Furthermore, the developed native language programming language can be used to introduce computer programming to indigenous pupils of primary and junior secondary schools.</p>
7
Peters, Arne, and Susan Coetzee-Van Rooy. "Exploring the interplay of language and body in South African youth: A portrait-corpus study." Cognitive Linguistics 31, no. 4 (November 26, 2020): 579–608. http://dx.doi.org/10.1515/cog-2019-0101.
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AbstractElicitation materials like language portraits are useful to investigate people’s perceptions about the languages that they know. This study uses portraits to analyse the underlying conceptualisations people exhibit when reflecting on their language repertoires. Conceptualisations as manifestations of cultural cognition are the purview of cognitive sociolinguistics. The present study advances portrait methodology as it analyses data from structured language portraits of 105 South African youth as a linguistic corpus from both qualitative and quantitative perspectives. The approach enables the uncovering of (a) prominent underlying conceptualisations of African language(s) and the body, and (b) the differences and similarities of these conceptualisations vis-à-vis previous cognitive (socio)linguistic studies of embodied language experiences. In our analysis, African home languages emerged both as ‘languages of the heart’ linked to cultural identity and as ‘languages of the head’ linked to cognitive strength and control. Moreover, the notion of ‘degrees of proficiency’ or ‘magnitude’ of language knowledge emerged more prominently than in previous studies of embodied language experience.
8
Djité, Paulin G. "From liturgy to technology." Language Problems and Language Planning 32, no. 2 (June 6, 2008): 133–52. http://dx.doi.org/10.1075/lplp.32.2.03dji.
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Language is generally not perceived as playing a significant role in the causes of underdevelopment in Africa, and therefore not thought of or mentioned in trying to work out solutions to this situation. The absence of linguistic input in development planning in Africa is one of the key reasons why the majority of the African people are left “on the edge of road.” This paper argues for a language sensitive and linguistically informed approach to technology transfer and development problems. Information and Communication Technology (ICT) can serve to promote African languages much better than religion ever did, and language policies and language-in-education policies in Africa need to be cognisant and take advantage of the opportunities the digital era offers the Continent. Whilst, according to Ferguson, “religion has been one of the most powerful forces leading to language change and language spread,” African languages have yet to overcome the linguistic barrier to participation in knowledge societies, and most of them have no interface with science and information technology (e.g. the Internet). Why can’t African languages be languages of technology? How can this be achieved?
9
Mnguni, Aaron. "Dreams and Realities for South Africa: Use of Official Languages Act, 2012." Studies in Media and Communication 9, no. 1 (December 14, 2021): 1. http://dx.doi.org/10.11114/smc.v9i1.5104.
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Language policies are the cornerstone that establish and maintain communication amongst people. Proper communication, particularly amongst speakers of many languages in a country such as South Africa hinges heavily on perceptions regarding the status of the languages used in that specific country. According to the Republic of South African Constitution (Act 108 of 1996), South Africa has eleven official languages. Nine of these official languages (the indigenous African languages), are regarded as historically disadvantaged, while the remaining two, viz. English and Afrikaans enjoyed official recognition under the then ‘apartheid’ era that lasted until 1994. The previously disadvantaged African languages still lag in terms of development, when compared to English and to a lesser extent, Afrikaans. To address this challenge and reverse the status quo, several measures have been undertaken by government, including the passing of an Act called, Use of Official Languages Act, 2012. This Act aims at managing the use of the official languages optimally, with special emphasis on the previously marginalised languages. South Africa is known for developing good language policies but often criticised for producing such good policies for one good purpose only - to display them in office shelves. Following this state of affairs, this article therefore examines the implementation challenges regarding this Act and suggest what could be done to successfully implement it in South Africa. Second, the article also seeks to alleviate the perceived apathy in implementing language policies, particularly in South Africa, and with implications for Africa as a whole.
10
Abari, Ayodeji Olasunkanmi, Idowu Olufunke Oyetola, and Adedapo Adetayo Okunuga. "PRESERVING AFRICAN LANGUAGES AND TERRITORIAL INTEGRITY IN THE FACE OF EDUCATION AND GLOBALIZATION." Problems of Education in the 21st Century 57, no. 1 (December 25, 2013): 8–15. http://dx.doi.org/10.33225/pec/13.57.08.
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With the colonization of Africa, the language of the colonial masters has taken precedence over the indigenous languages of the Africans to the extent that the latter seems to be going into extinction. Yet, education is better founded on the native language of a people which also preserves their culture and tradition and gives them their own separate identity. Meanwhile, the world has turned into a global village and there now exist international languages with the owners’ ways of life. The latter seems to have subsumed the culture and tradition of others who are borrowers of the international language. Where then lays the fate of Africans, between the preservation of their indigenous languages and the risk of being left out and behind the rest of the world if they do not simultaneously come to terms with international languages. It is these issues of language and education, as well as globalization and African territorial integrity that this study examines separately and jointly with a view to juxtaposing them. The study then recommends balanced ways out of the dilemma one of which is the compulsory use of the mother tongue by Africans as the medium of instruction at the foundational level of education. Key words: African languages, education, globalization, preserving, territorial integrity.
11
Legère, Karsten. "Missionary Contributions to Bantu Languages in Tanzania." Quot homines tot artes: New Studies in Missionary Linguistics 36, no. 2-3 (December 1, 2009): 393–406. http://dx.doi.org/10.1075/hl.36.2.11leg.
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Summary This paper deals with linguistic work by the lay missionary James Thomas Last (1850–1933), who was among the first Europeans to live up-country in what is now Tanzania. In the course of a seven-year stay he was exposed to African languages which have only partly been known outside Africa. Last collected linguistic data that culminated 1885 in the publication of the Polyglotta Africana Orientalis. This book is a collection of 210 lexical items and sentences elicited in or translated into 48 African languages, and supplemented by entries for some other languages. In order to demonstrate the relevance as well as the inconsistencies of this missionary’s contribution, special attention is paid to the book section on the Vidunda language currently spoken by approximately 10,000 people in Central Tanzania. It turns out that approximately 75 per cent of the Vidunda entries are still acceptable today. The data even provides insight into the grammatical set-up of Vidunda (e.g., the noun classes and constituents of the noun phrase). Less relevant are the verbal paradigms. In a nutshell, Last produced material which had for many years been the sole source of lexical and grammatical information about the Vidunda language.
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Bird, Steven. "Strategies for Representing Tone in African Writing Systems." Written Language and Literacy 2, no. 1 (July 23, 1999): 1–44. http://dx.doi.org/10.1075/wll.2.1.02bir.
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Tone languages provide some interesting challenges for the designers of new orthographies. One approach is to omit tone marks, just as stress is not marked in English (zero marking). Another approach is to do phonemic tone analysis, and then make heavy use of diacritic symbols to distinguish the "tonemes" (shallow marking). While orthographies based on either system have been successful, this may be thanks to our ability to manage inadequate orthographies, rather than to any intrinsic advantage which is afforded by one or the other approach. In many cases, practical experience with both kinds of orthography in sub-Saharan Africa has shown that people have not been able to attain the level of reading and writing fluency that we know to be possible for the orthographies of non-tonal languages. In some cases this can be attributed to a socio linguistic setting which does not favour vernacular literacy. In other cases, the orthography itself may be to blame. If the orthography of a tone language is difficult to use or to learn, then a good part of the reason may be that the designer either has not paid enough attention to the FUNCTION of tone in the language, or has not ensured that the information encoded in the orthography is ACCESSIBLE to the ordinary (non-linguist) user of the language. If the writing of tone is not going to continue to be a stumbling block to literacy efforts, then a fresh approach to tone orthography is required — one which assigns high priority to these two factors. This article describes the problems with orthographies that use too few or too many tone marks, and critically evaluates a wide range of creative intermediate solutions. I review the contributions made by phonology and reading theory, and provide some broad methodological principles to guide those who are seeking to represent tone in a writing system. The tone orthographies of several languages from sub-Saharan Africa are presented throughout the article, with particular emphasis on some tone languages of Cameroon.
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Harries, Jim. "The Contribution of the Use of English in Africa to Dependency in Mission and Development." Exchange 41, no. 3 (2012): 279–94. http://dx.doi.org/10.1163/157254312x650595.
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Abstract This article looks at the use of English in mission in the Third World, especially Africa. The original attempt to limit the spread of English in British colonies has failed. The West’s perception that use of its languages internationally does away with troublesome cultural differences is shown to be deceptive; African nations’ governing themselves using English are troubled by dependency, incompetence and corruption of their people and institutions. The attraction to African nations of the use of English in formal contexts ignores its negative consequences, including creation of dependency. Unfamiliar categories in English undermine native sensibilities, while implicitly suggesting that native-English speaking nations hold the key to African prosperity. The church — a body that serves primarily neither political nor economic interests — could lead the way to empowering the ‘poor’ in Africa by encouraging the use of indigenous languages.
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Batibo, Herman M. "Over 1,000 Years of Contact Between Arabic and the Eastern and Southern African Languages: A Case Study of Kiswahili and Setswana." Education and Linguistics Research 4, no. 2 (October 1, 2018): 43. http://dx.doi.org/10.5296/elr.v4i2.13729.
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Arab travellers and traders along the eastern African coast, more than 1000 years ago, were the first Arabic speaking people to bring Arabic language in contact with the other African languages in eastern and later southern Africa. Over the years, Arabic gained a lot of influence in the region. The impact of Arabic can be seen, especially in old scripts, loanwords, Arabic accents and sound features in some of the local languages.This article examines the nature and extent of contact situations between Arabic and two languages, namely Kiswahili, spoken in eastern Africa, and Setswana, spoken in southern Africa. The study is based on the Language Contact Theory, which states that the nature, length and intensity of language contact are the key factors determining the linguistic and sociolinguistic processes that take place. Contact between languages could be either direct or indirect. The main argument of the study is that the extent of influence of a language on another depends not only on the nature of contact, but also, and mainly, on the length and intensity of contact. The paper highlights the domains in which elements of Arabic origin have infiltrated or been adopted in these languages.
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Ndour, Moustapha. "“Securing One’s Base in Ngũgĩ wa Thiong’o’s Ongoing Literary Theory”: An Interview." Journal of English Language and Literature 9, no. 2 (April 30, 2018): 783–85. http://dx.doi.org/10.17722/jell.v9i2.361.
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In this interview, Ngũgĩ wa Thiong’o shares his current ongoing thoughts on the definition of African literature, issue of language and positionality, and decolonization of African resources. Ngũgĩ argues that English and European languages are stealingAfrican literary identity. His personal commitment to write in Gĩkũyũ is less motivated by a wider readership than a concern to secure “his base”. He lays the blame on Africans for lacking self-esteem or self-conception. Decolonizing African resources, including reforming language policies, stands as a mental sanity challenge in a world where African people are stereotyped and ethnicized in comparison to their Western counterparts. He concludes his thought humorously by calling for a full control of African resources and spaces.
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Olakunle, Araromi Maxwell, and Aminat Oladunni Yinusa. "FOREIGN LANGUAGE EDUCATION IN NIGERIA AND THE DEVELOPMENT OF ENTREPRENEURIAL SKILLS AMONG LEARNERS." Sokoto Educational Review 17, no. 1 (December 4, 2017): 8. http://dx.doi.org/10.35386/ser.v17i1.12.
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Foreign language education has not been given a pride of place in Nigeria due to poor policy implementation and negative attitude towards the teaching and learning of the languages. The rate of unemployment experienced by graduates of foreign languages has reached an alarming level and this has generated a concern among stakeholders in the field of foreign languages in Nigeria. Graduates of foreign languages are not expected to be redundant, jobless or unemployed or rely entirely on teaching jobs to survive as some people in some quarters frequently claim. Stakeholders in foreign language education have failed to take critical look at the curriculum content of the various foreign languages on the curriculum to see whether they are relevant to the socio – economic realities and values in Nigeria. This paper however seeks to examine the curriculum content of the foreign languages on the curriculum with the view to ascertaining their relevance to the socio-economic realities and values in Nigeria. It was affirmed that the content of the foreign language curriculum should be able to meet the vocational and entrepreneurial needs of the teeming unemployed youths in Nigeria. There is urgent need to disabuse the mind of people on the erroneous belief that the only career available for graduates of foreign languages is teaching career. We therefore recommended that government should focus more attention on the teaching of foreign languages for specific, technical and vocational purposes in order to resolve the problem of unemployment ravaging Nigeria as a country and African continent in its entirety.
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Sarr, Ibrahima. "Language and Art in Senegal: The Crossbreeding of Identities in Music." Advances in Social Sciences Research Journal 8, no. 1 (January 17, 2021): 61–69. http://dx.doi.org/10.14738/assrj.81.9530.
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Senegal is a melting pot of several civilizations mainly originated from the West (Europe) and the East (the Arab world). Assuming that language and culture are intrinsically related, the settlement of those people and their status as dominant minority sparked and strengthened the use of their languages in formal domains. In the long ran, as they became domesticated, thus now considered African languages because they have contributed to mold the cultural identity of younger generation, they involve in all linguistic interaction. Arab, in its classical form, remains a symbol of Islam which earns it a certain degree of sacredness. Nevertheless the contact situation with the other languages forced it to crossbreed in special ways like borrowings and interferences. As for the other foreign languages, namely French, English, Spanish, and German at a least extent, they are made to carry the weight of local cultures.
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Legere, Karsten. "Missionary Contributions to Bantu Languages in Tanzania: James Thomas Last (1850–1933) and the Vidunda language." Historiographia Linguistica International Journal for the History of the Language Sciences 36, no. 2-3 (2009): 393–406. http://dx.doi.org/10.1075/hl.36.2-3.11leg.
Full textAbstract:
This paper deals with linguistic work by the lay missionary James Thomas Last (1850–1933), who was among the first Europeans to live up-country in what is now Tanzania. In the course of a seven-year stay he was exposed to African languages which have only partly been known outside Africa. Last collected linguistic data that culminated 1885 in the publication of the Polyglotta Africana Orientalis. This book is a collection of 210 lexical items and sentences elicited in or translated into 48 African languages, and supplemented by entries for some other languages. In order to demonstrate the relevance as well as the inconsistencies of this missionary’s contribution, special attention is paid to the book section on the Vidunda language currently spoken by approximately 10,000 people in Central Tanzania. It turns out that approximately 75 per cent of the Vidunda entries are still acceptable today. The data even provides insight into the grammatical set-up of Vidunda (e.g., the noun classes and constituents of the noun phrase). Less relevant are the verbal paradigms. In a nutshell, Last produced material which had for many years been the sole source of lexical and grammatical information about the Vidunda language.
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Álvarez López, Laura, and Magdalena Coll. "Registers of African-derived lexicon in Uruguay: etymologies, demography and semantic change." Zeitschrift für romanische Philologie 135, no. 1 (March 4, 2019): 223–55. http://dx.doi.org/10.1515/zrp-2019-0006.
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Abstract The present paper deals with 82 words of possible African origin registered in Uruguay by Ildefonso Pereda Valdés and Rolando Laguarda Trías between 1937 and 1965. Many of the lexical items were probably introduced by enslaved Africans brought to the region during the 18th and 19th centuries. Evidence shows that most of the words are apparently shared with varieties of Spanish outside the Rio de la Plata region, and most of them also appear in neighboring Argentina and Brazil. Furthermore, the African-derived lexicon is often used to denominate the ‘other’ with respect to people and social behaviors, and most of these loanwords are nouns with possible origins in Bantu languages spoken in West-Central Africa, which corresponds to the available demographic data.
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Orsini, Francesca. "Where to Find Indian Menocchios?" Journal of South Asian Intellectual History 1, no. 1 (April 12, 2019): 1–12. http://dx.doi.org/10.1163/25425552-12340004.
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AbtractIf we agree with the basic assumption that ordinary people and not only “professional” intellectuals have thought and discussed ideas and produced and exchanged knowledge, where in South Asian archives can we find examples of non-elite figures and their discourses like the sixteenth-century miller Menocchio, immortalised by Carlo Ginzburg in The Cheese and the Worms? If we want to look beyond the high languages of Persian, Sanskrit, and Tamil, with their established protocols and vocabularies of knowledge, where do we look, and what and who are we likely to find? Should we look only at individual “great thinkers,” systematic philosophies or genres that are recognizable as “philosophy” or as śāstra? Or, for Indian as for African languages, should we look for ideas in the languages themselves and in genres in which ideas have been discussed, be they proverbs (as repositories of received, often contrasting, ideas), or song-poems, sermons, anecdotes, fictional narratives, letters, records of conversations like Sufi malfūẓāt, and so on—whether “philosophical ideas” are expressed explicitly or are implicit in their arrangement? This essay offers four initial suggestions about what the appropriate and available genres for an intellectual history in Indian languages may be.
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Li, Sen, Carina Schlebusch, and Mattias Jakobsson. "Genetic variation reveals large-scale population expansion and migration during the expansion of Bantu-speaking peoples." Proceedings of the Royal Society B: Biological Sciences 281, no. 1793 (October 22, 2014): 20141448. http://dx.doi.org/10.1098/rspb.2014.1448.
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The majority of sub-Saharan Africans today speak a number of closely related languages collectively referred to as ‘Bantu’ languages. The current distribution of Bantu-speaking populations has been found to largely be a consequence of the movement of people rather than a diffusion of language alone. Linguistic and single marker genetic studies have generated various hypotheses regarding the timing and the routes of the Bantu expansion, but these hypotheses have not been thoroughly investigated. In this study, we re-analysed microsatellite markers typed for large number of African populations that—owing to their fast mutation rates—capture signatures of recent population history. We confirm the spread of west African people across most of sub-Saharan Africa and estimated the expansion of Bantu-speaking groups, using a Bayesian approach, to around 5600 years ago. We tested four different divergence models for Bantu-speaking populations with a distribution comprising three geographical regions in Africa. We found that the most likely model for the movement of the eastern branch of Bantu-speakers involves migration of Bantu-speaking groups to the east followed by migration to the south. This model, however, is only marginally more likely than other models, which might indicate direct movement from the west and/or significant gene flow with the western Branch of Bantu-speakers. Our study use multi-loci genetic data to explicitly investigate the timing and mode of the Bantu expansion and it demonstrates that west African groups rapidly expanded both in numbers and over a large geographical area, affirming the fact that the Bantu expansion was one of the most dramatic demographic events in human history.
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Luján García, Carmen, and Soraya García-Sánchez. "Anglicisms in the Field of IT (GitHub and 3D Slicer): Multilingual Evidence from European Languages (French, German, Italian, Portuguese and Spanish)." ES Review. Spanish Journal of English Studies, no. 41 (October 26, 2020): 143–71. http://dx.doi.org/10.24197/ersjes.41.2020.143-171.
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This paper provides evidence of the noticeable adoption of Anglicisms in the professional field of IT by different European languages (French, German, Italian, Portuguese and Spanish). Two different domains, GitHub and 3D Slicer, have been examined, and a multilingual glossary has been created with the contributions of European and African engineers and technicians cooperating in the European project MACbioIDi. This multilingual glossary is a useful tool for engineers, as it provides equivalent terminology in these five languages. The use of the studied Anglicisms is documented with interviews to different engineers to verify the oral uses, and the written uses are recorded with examples in context taken from different Internet websites and forums. This is an interdisciplinary research that involves people from different areas of knowledge (linguists, engineers and technicians), and from different continents (Africa, America and Europe).
23
Knappert, Jan. "Swahili Songs of Defiance and Mockery." Afrika Focus 3, no. 3-4 (January 15, 1987): 165–93. http://dx.doi.org/10.1163/2031356x-0030304001.
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The aim of this publication is mainly to make known to fellow students of African oral traditions the literary achievements of the Swahili people. Songs of mockery and defiance are known in many languages, but so far none to my knowledge had been published from East Africa. The present article will, it is hoped, fill that lacune. It demonstrates that there are, and always have been, numerous songs of mockery and defiance in Swahili, while new ones are still being composed and sung. These songs form today a part of the healthy democratic process in East Africa.
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Oliveira, Bruno Ribeiro. "Literatura, Linguagem e Descolonização em Ngũgĩ wa Thiong’o (Quênia) e Chinua Achebe (Nigéria)." Revista Discente Ofícios de Clio 5, no. 9 (January 8, 2021): 81. http://dx.doi.org/10.15210/clio.v5i9.19248.
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A história de literatura africana contemporânea está repleta de debates que tratam de sua utilidade frente aos povos de África e a natureza dessa literatura. Através das ideias de dois escritores africanos, Chinua Achebe e Ngũgĩ wa Thiong’o, este artigo revisita a história das ideias desses autores em respeito à literatura africana e sua linguagem de escrita. Tratamos de perceber como dois autores da mesma geração, porém de locais diferentes, Nigéria e Quênia, respectivamente, pensaram a produção literária e sua função em África no período pós-colonial.Palavras-chave: Chinua Achebe (1930-2013), Ngũgĩ wa Thiong’o (1938-), Literatura Africana, Línguas Africanas AbstractThe history of African contemporary literature is full of debates that deal with its utility to the many African people and the nature of this literature. Through the ideas of two African writers, Chinua Achebe and Ngũgĩ wa Thiong’o, we revisit the history of the ideas of these authors in relation to African literature and the language in which this literature is written. We try to perceive how authors from the same generation, but from different locals, Nigeria and Kenya, respectively, thought their literary production and its function in Africa in the post-colonial period.Keywords: Chinua Achebe (1930-2013), Ngũgĩ wa Thiong’o (1938-), African Literatures, African Languages
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Ojong Diba, Rachel Ayuk. "Multilingualism in Under-resourced Languages for Sustainable Development in Rural Communities." International Journal of Linguistics Studies 1, no. 1 (July 14, 2021): 08–15. http://dx.doi.org/10.32996/ijls.2021.1.1.2.
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Cameroon, a central African country, is one of the most linguistically diverse countries in Africa with about 280 living languages (Ethnologue 2020), for an estimated population of 26,727,521 people (Worldometer, 2020). Cameroon is second only to Papua New Guinea in terms of its multiplicity of languages for a relatively small population. Contrary to popular opinion, multilingualism exists even in rural communities; in fact, it is even more intense. In Lower Fungom, an incredibly linguistically diverse rural community in the Northwest region of Cameroon, high rates of individual multilingualism are the norm; it is common to find individuals who use more than seven distinct native languages to navigate through their daily lives. However, this multilingualism is usually neglected as a resource by foreign experts in the transmission of knowledge in linguistically diverse communities such as Lower Fungom. In their attempt to transmit knowledge in almost all ramifications including in the global pursuit of sustainable development, experts foreign to the target community typically focus only on the ‘understanding’ of their message, meanwhile ‘understanding’ could be totally inconsequential as far as the acceptance of a people is concerned. Sustainable development with trends away from the (socio-cultural and linguistic) norms of a community would be a complete farce. This paper aims at highlighting two key features indispensable for development to be extended to rural communities in Cameroon and for it to be sustainable. These aspects are the active collaboration with community members to obtain culturally appropriate interpretations and the use of all the languages existing in the community in transmitting knowledge. Data for this paper comprises recorded natural speeches, interviews, and observation notes due to prolonged stays in the area and resultant informal discussions with its indigenes. This study will not only add to the handful of studies on rural multilingualism. It will not also only promote multilingualism that has become an endangered practice, but it will also be a crucial addition to efforts of sustainable development in Cameroon.
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SCHRAUF, ROBERT W., MADELYN IRIS, ELLEN NAVARRO, and TETYANA SMOTROVA. "How to construct a case of Alzheimer's disease in three languages: case-based reasoning in narrative gerontology." Ageing and Society 34, no. 2 (October 17, 2012): 280–309. http://dx.doi.org/10.1017/s0144686x12000979.
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ABSTRACTThis paper explores how people reason about Alzheimer's disease by telling stories about others who have the disease. More specifically, the paper is a cross-linguistic investigation of the narrative and linguistic devices used by African Americans in English, Mexican Americans in Spanish, and refugees/immigrants from the former Soviet Union (to the United States of America) in Russian in their oral productions of such stories. We examine the narratives as instances of case-based reasoning in which lay people (non-medical professionals) distinguish, represent and ‘perform’ symptomatic behaviours and construct a ‘case’ of the disease as a way of probing the difference between the normal and the pathological in conversational contexts. In particular, we examine situations in which stories are accepted and confirmed and situations in which stories are contested and negotiated. Common narrative and discursive devices across the three languages include concatenation, intertextuality, conjunction and conjunctive adverbs, lexical opposition, past progressive tenses, temporal adverbials, reported speech and prosodic cues. The fine-grained analysis of these narrative and discursive devices lays bare the inner-workings of case-based reasoning as a conversational task and suggests specific linguistic tools for intervening in lay narrative reasoning in clinical settings and in public health messaging about Alzheimer's disease.
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Sanankoua, Bintou. "AMADOU HAMPÂTÉ BÂ: A TESTIMONY." Islamic Africa 1, no. 2 (June 3, 2010): 143–66. http://dx.doi.org/10.1163/21540993-90000015.
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Amadou Hampâté Bâ was a major African traditionalist and humanist figure of the twentieth century. This article, essentially written from personal memories and direct conversations with him and certain people from his family environment, tells of the unusual journey and secret struggles of an unusual man in search of his roots. Writer, politician, and diplomat, spiritual and religious leader, philosopher, traditionalist; this text shows how Amadou Hampâté Bâ became all of these at once, how he lived through the violence and injustice of French colonialism and how he rediscovered his roots thanks to oral tradition. It was oral tradition that reconciled him with himself and allowed him to reenter Fulani society, from which the violence of colonial wars had expelled him. This article shows how his journey made him into a passionate defender of African cultures, traditions, and languages and someone who admirably knew how to make use of UNESCO as a platform for these causes.
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Bakich, Olga. "Did You Speak Harbin Sino-Russian?" Itinerario 35, no. 3 (December 2011): 23–36. http://dx.doi.org/10.1017/s0165115312000058.
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Pidgins—their development, disappearance, or subsequent creolisation—are a fascinating phenomenon in the parts of the world that experienced long-term foreign intrusion and its consequences, one of which was contact between two or more linguistic groups, usually of unequal power. Colonisers did not learn the language of the colonised, who often were perceived as inferior, while the colonised people did not or could not master a foreign language in their own country. In most cases, pidgins were a telltale sign of colonialism. Linguists classify these contact languages, which have no native speakers, into major groups named after the dominant base, such as English-, Portuguese-, Spanish-, Dutch-, French-, or Russian-, as well as African-, Asian-, and Austronesian-based.
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Umanah Ekong, PhD, Ekaette, and Uwem Jonah Akpan, PhD. "The Humanities and Africa’s Development." International Journal of Social Sciences and Humanities Invention 6, no. 2 (February 28, 2019): 5265–72. http://dx.doi.org/10.18535/ijsshi/v6i2.02.
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African governments have made individual and collective efforts to promote development programmes/projects on the continent since independence was achieved in most of the countries in the 1960s. These efforts have resulted in marginal success and in some cases the aspirations have stagnated. The reality of the situation is that the majority of the countries are poor with weak socio-political institutions. The situation is complicated by the obvious fact that Africa is yet to make a significant breakthrough in the area of science and technology which could aid development as is currently obtainable in other continents of the world. Even with this gap, development planners in the continent have not paid significant attention to the humanities. This paper posits that the humanities are not only essential for the development of the African continent; but it is the superstructure upon which the continent’s development efforts need to be based. It further demonstrates that no meaningful development can take place in the continent without an in-depth knowledge of the history, and culture like languages, religion and the traditional knowledge pool of the African people and same being used as a basis for planning and development.
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Mugane, John. "NECROLINGUISTICS: Linguistic-Death-In-Life." Du Bois Review: Social Science Research on Race 2, no. 2 (September 2005): 159–86. http://dx.doi.org/10.1017/s1742058x05050137.
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Necrolinguistics refers to linguistic-death-in-life, a situation in which languages are incarcerated, leaving folk in linguistic limbo. It names the process by which people come to lack the ability to use at least one language well, and includes those who are tongue-locked because their languages are incarcerated in one or more ways. In illustrating how and why the linguistic experience of Black folk inspires the term necrolinguistics, examples from slavery, colonialism, apartheid, imperialism, and neocolonialism are provided to document the reality of linguistic-death-in-life. The main assumption of this study is that we can investigate the humanism of institutions belonging to any epoch, regime, or society through its linguistic posture and practice. It is noted that many sub-Saharan African languages are on death row, with many of its speakers stranded in semilingualism (or plummeting linguistic competence), peculiar kinds of monolingualism, or a kind of unilateral bilingualism, asymmetrical bilingualism. Each of these states is elaborated using examples: a native American, “White Thunder” (semilingualism); Jacques Derrida, a Franco-Maghrebian Jew (discordant monolingualism); and the august personality of Léopold Sédar Senghor (unilateral bilingualism). But the paper ends on a bright note, recognizing that, though the linguistic muzzle muffles Black culture and humanity, the resilience of Black folk is evident through their development of patois, pidgins, and creoles.
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Bolton, Kingsley, David Graddol, and Rajend Mesthrie. "Editorial." English Today 24, no. 2 (June 2008): 2. http://dx.doi.org/10.1017/s0266078408000138.
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The contents of this issue reflect the diversity of English today, as a world language, and as a language of diverse functions and possibilities, with contributions from Asia, South Africa and Europe. The first article by Kingsley Bolton looks at issues related to Asian Englishes, and attempts to survey major questions relating to the spread of English in the region. The second article by Rajend Mesthrie focuses on the role of English in contemporary South Africa and debates relating to the maintenance of African languages among young people in the post-apartheid era. One point that emerges from both articles is that English in both locations is seen as a middle-class language, or, at least, a language of middle-class aspiration.
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Brooks, Heidi, Trevor Ngwane, and Carin Runciman. "Decolonising and re-theorising the meaning of democracy: A South African perspective." Sociological Review 68, no. 1 (September 23, 2019): 17–32. http://dx.doi.org/10.1177/0038026119878097.
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Historically and today, social movements have often been at the forefront of envisioning the content of democracy. Although democracy itself is a contested concept, in general, definitions and measures of democracy are often drawn from the canon and experiences of the global North. Contributing to the growing decolonisation movement in the social sciences, this article examines understandings of democracy in the context of post-apartheid South Africa. It considers how ordinary people conceptualise democracy through an examination of its understanding in isiZulu, one of South Africa’s most dominant vernacular languages, and through analysing how democracy is understood and practised at the grassroots, by citizens mobilised in community protests. It is argued that popular understandings and expectations of democracy are rooted in traditions of popular organisation that emerged in the struggle against apartheid, and in the experiences of many citizens of the post-1994 state. Crucially, the article draws attention to the tensions between grassroots understandings and visions of democracy and that which has been articulated by the governing African National Congress (ANC). By rooting the analysis of democracy within local histories, practices and contexts, the article provides lessons for democratic theorists by illuminating how citizens and popular organisations articulate the current crisis of democracy and its possible alternatives, promoting a re-imagination of normative democratic thought based on ideas of democracy from below.
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Marsh, Sophia E., and Ilse Truter. "Fit for the future? Status of health-related quality of life research in South Africa." International Journal of Technology Assessment in Health Care 36, no. 5 (September 29, 2020): 508–17. http://dx.doi.org/10.1017/s0266462320000690.
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ObjectiveTo provide insights into the attributes of health-related quality of life (HRQoL) research within the context of economic evaluations for a potential national health technology assessment process in South Africa, and make evidence generation recommendations.MethodsA systematic review was conducted in January 2019 using Medline, the Web of Science (WoS) Core Collection and the South African SciELO collection via the WoS Platform, and in the Cochrane Library. No time restrictions were applied. Duplicate records were removed before first- and second-pass screening by two reviewers working independently.ResultsThe review identified 123 publications representing 104 studies since the first-published article appeared in 1996. Only eight studies were randomized controlled trials, most were cross-sectional (n = 54). The EQ-5D, SF-36, and WHOQOL-BREF were the most used HRQoL instruments (n = 35, n = 23, and n = 10, respectively). Instruments were frequently administered in multiple languages, reflecting the cultural groups in which the study was conducted, with the English version of instruments used most often. Studies were predominantly conducted within the public health sector (n = 67), in the Western Cape province (n = 46), in adults (n = 92) and people with HIV (n = 24).ConclusionSouth African specific HRQoL studies have been conducted in a range of settings and populations using mostly generic HRQoL instruments in multiple languages. These studies may provide generalizable, real-world data due to their observational nature. However, more comparative and longitudinal studies should be conducted as this is preferred for economic evaluations and patient, disease, and treatment characteristics should be reported in full.
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Namukwaya, Harriett. "Beyond Translating French into English: Experiences of a Non-Native Translator." TranscUlturAl: A Journal of Translation and Cultural Studies 5, no. 1-2 (March 23, 2014): 61. http://dx.doi.org/10.21992/t9r906.
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This paper documents a non-native translator’s experience in an academic setting, focusing on the challenges of translating different kinds of texts from French into English at the Institute of Languages, Makerere University. Makerere Institute of Languages (MIL) is composed of four clusters: Foreign Languages, African Languages, Communication Skills and Secretarial Studies, Service Courses and Soft Skills (Wagaba 97). The services offered include teaching language skills and culture to university students and the general public; communication skills to people who want to improve in English, French, German, Arabic, Swahili and local languages; and translation and interpretation in the languages mentioned above. These services are offered at this institute because there is no other well-recognised institution in Uganda that engages in translation or interpretation, yet there is always a big demand for them. The emphasis in this study is on teachers of French who also render translation services to a wide range of clients at the Institute of Languages. The main focus is on the experiences and opinions of non-native translators. The aim is to highlight the challenges a non-native translator encounters in the process of translating different categories of documents from French into English for purposes of validation of francophone students’ academic documents and their placement in Uganda universities, verification of academic qualification of teachers from francophone countries who come to Uganda in search of teaching jobs, and mutual understanding at international conferences held in Uganda whose delegates come from francophone countries. Selected texts will be critically examined to illustrate the specific challenges a non-native speaker encounters while translating from and into a language or languages which are not his/her first language or mother tongue. The paper deals with the following questions: What does the process of translating involve? What are the challenges encountered? Does every fluent French language teacher qualify to be a competent translator? What factors determine ‘competence’ in translation? What are the limitations faced in an academic setting? The discussion is based on the premise that competence in translation requires linguistic and intercultural competence, among other competencies. The outcome contributes to the understanding that translation in any setting is ultimately a human activity, which enables human beings to exchange information and enhance knowledge transfer regardless of cultural and linguistic differences.
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Booley, Ashraf. "SOUTH AFRICAN NATIONAL DEFENCE FORCE (SANDF) DROPS CHARGES AGAINST HIJAB-WEARING OFFICER: CASE IN POINT SOUTH AFRICA." Jurnal Syariah 29, no. 2 (August 31, 2021): 195–206. http://dx.doi.org/10.22452/js.vol29no2.2.
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Over the last few decades, a piece of fabric has become a powerful and divisive symbol worldwide. Since the tragic events of 9/11, this piece of fabric has become a topic of great debate, at local, national, regional and international level. The veil as worn by some Muslim women has assumed iconic proportions around the globe. To some it symbolizes piety to others, oppression. To some it is a rejection of Western morality to others, a rejection of modernity. To some, it is a religious statement supporting Islam as a way of living; to others, a political statement supporting violent Islamists. These disparate attributions exemplify the power of nonverbal communication and support the maxim that words and objects contain no inherent meaning; only people assigned meaning. This article discusses the status of religious rights and freedoms under the South African Constitution. One aspect of this change is the change that has affected the various religions, cultures, and customs in South Africa. It is therefore, viewed by many as a constitution for the people of South Africa which includes a Bill of Rights. Historically speaking, for the very first time since colonialism, all religions were guaranteed the of religion. Furthermore, religions, cultures and languages are deep-rooted in the various constitutional provisions, namely, sections 9(3), 15(1) to (3), 30, 31, 185 and 234 respectively. These constitutional provisions are solidified by section 7 which obliges the state to respect, protect, promote and fulfil the provisions set forth in the Bill of Rights. The article concludes with an argument for the recognition of plurality of religions and religious legal systems in South Africa.
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Kileng’a, Aron. "An Investigation into the Sociolinguistics of Asu Personal Names in Same, Tanzania." July to September 2020 1, no. 2 (July 7, 2020): 20–29. http://dx.doi.org/10.46606/eajess2020v01i02.0018.
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Many Ethnic Community Languages (ECLs) in Tanzania are demographically and socioculturally pressured mainly by Kiswahili and English to a lesser extent. The ECLs which were previously used in elementary education, local administration and religious activities currently do not have any place in any official domain and thus are limited to home and other few immediate domains. Due to this unequal coexistence of the languages, many ECLs are considered endangered, calling for efforts from stakeholders to prevent the death of such a precious cultural heritage. By documenting the social aspects of Asu personal names, this paper is a contribution to such initiatives like The Languages of Tanzania Project aiming at documenting Tanzanian ECLs in every possible area and means. The paper used participant observation, in-depth interview and self-intuition to investigate personal names of a Bantu speaking people called Vaasu (Asu) of Northern Tanzania, considering naming as an important aspect of the society. The paper looked at Asu names within the purview of linguistic anthropology considering names as not being arbitrary labels but sociocultural tags that have sociocultural functions and meanings. By using thematic analysis technique, the paper analysed and discussed the typology of the names including family names, circumstantial names, theophorous names, flora and fauna names, to mention but a few. The paper further examined the changing nature of Asu naming system and practice as dictated by cultural contact mainly with Swahili and Christian/ western culture. The paper eventually recommends for further investigation on issues surrounding naming practices and strategic measures to prevent this important African cultural resource.
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Kleinhempel, Ullrich Relebogilwe. "White Sangomas: the manifestation of Bantu forms of shamanic calling among whites in South Africa." REVER - Revista de Estudos da Religião 18, no. 1 (May 17, 2018): 143. http://dx.doi.org/10.23925/1677-1222.2018vol18i1a8.
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South Africa is one of some few countries where sizeable communities of black and white people live together which have preserved their distinct cultures. Other than in the Americas, South Africa has a black majority with the Bantu African languages and cultural institutions largely preserved – and it has the most marked history of segregation. Thus few elements of Bantu cultures have been adopted by white South Africans. Yet in recent years a core element of Bantu culture, the shamanism and mediumism of the “Sangomas”, has begun to manifest itself among whites in South Africa – in the characteristic forms of such “calling”. Interestingly this has not happened by “cultural learning” in significant cases. This requires a different model of explanation. In this essay Rupert Sheldrake’s theory of “morphogenetic fields” will be applied to this phenomenon and its implications considered.
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Kealy-Bateman, Warren, Georgina M. Gorman, and Adam P. Carroll. "Patient/Consumer Codesign and Coproduction of Medical Curricula: A Possible Path Toward Improved Cultural Competence and Reduced Health Disparity." SAGE Open 11, no. 2 (April 2021): 215824402110168. http://dx.doi.org/10.1177/21582440211016836.
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There is often a sociocultural distance between medical practitioners and patients. We bridge that gap in the therapeutic alliance via improved cultural competence and an understanding of the person in their context. The traditional approach in medical education has been of learning via expert-designed curricula, which may tend to mirror the knowledge and needs of the experts. This places individuals at risk who come from culturally and linguistically diverse groups (CALD) with known health disparities: minority groups (e.g., African American); First Nations’ people; immigrants and refugees; people who speak nondominant languages; and lesbian, gay, bisexual, transgender people. The authors briefly review the complex area of cultural competency and teaching delivery. The authors survey the Australian population to provide a tangible example of complex cultural diversity amid curriculum challenges. An evidence-based approach that recognizes specific health inequity; the inclusion of CALD stakeholders, students, care professionals, and education professionals; and codesign and coproduction of curriculum components is recommended. This method of people’s own stories and collaboration may be applied in any international context, correctly calibrating the learning experience. The aim is for medical students to improve their knowledge of self, others, others within groups, and recognition of unconscious biases to achieve better health outcomes within their specific communities.
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Mulamba, Kashama. "Social beliefs for the realization of the speech acts of apology and complaint as defined in Ciluba, French, and English." Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 19, no. 4 (December 1, 2009): 543–64. http://dx.doi.org/10.1075/prag.19.4.03mul.
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Most cross-linguistic studies of speech acts have dealt mainly with two languages, a native language and a second or foreign language (Carrell and Konneker 1981; Castello 1981; Blum-Kulka 1982; Daikuhura 1986; Eisenstein 1986; Wieland 1989; Chen Rong 1993, 2001; Sifianou 2001; Lee 2004, 2005). Neither have they dealt with an African language as the first language. The present study investigates a multilingual situation where the native speakers of Ciluba, French, and English are compared to the trilingual speakers of the three languages in terms of the realization of the speech acts of apologizing and complaining. It considers the social beliefs of the subjects of the four language groups for the realization of the two speech acts. The study is part of a larger study that was designed to discover the norms of the three languages under investigation and to see how people speaking a second and a foreign language, with different levels of fluency in each, can participate in the activity of the speech communities of the two languages without violating their socio-cultural norms, and what impact, if any, their knowledge of these languages has on each of the languages they speak. Data for the larger study was collected by means of a written questionnaire, role plays, and direct observation. The data and results presented and discussed in this paper come from the written questionnaire administered to the monolingual English and French speakers and trilingual speakers native in Ciluba; and from the same version of the questionnaire administered orally to the monolingual Ciluba speakers. It was found that for the realization of the speech acts of apologizing and complaining, Luba socio-cultural beliefs were different from those of English and French, which are similar. In contrast to French and English, in Ciluba social distance and relative power between the participants play an important role in deciding whether the speech acts can be performed or not. The results also revealed that, despite the difference which exists between Ciluba and the other two languages, i.e., French and English, some subjects from the group of Ciluba monolingual subjects showed some similarities with the groups of French and English monolingual subjects in their responses to some items in the questionnaire. This deviation of some of the native speakers of Ciluba from their social beliefs was hypothesized to be a result of their contact with an urban environment and its mixed culture.
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Adeniyi, Emmanuel. "East African Literature and the Gandasation of Metropolitan Language – Reading from Jennifer Makumbi’s Kintu." Tydskrif vir Letterkunde 58, no. 1 (May 7, 2021): 86–97. http://dx.doi.org/10.17159/tl.v58i1.8272.
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Jennifer Nansubuga Makumbi is, without doubt, one of the finest literary writers to have come out of East Africa. The Ugandan has succeeded in writing herself into global reckoning by telling a completely absorbing and canon-worthy epic. Her creative impulse is compelling, considering her narration of a riveting multi-layered historiography of (B)-Uganda nation in her debut novel, Kintu. With her unique style of story-telling and intelligent use of analepsis and prolepsis to (re)construct spatial and temporal settings of a people’s history, Makumbi succeeds in giving readers an evocative historical text. In narrating the aetiological myth of her people, Makumbi bridges metonymic gaps between two languages – core and marginal. She deliberately attenuates the expressive strength of the English language in Kintu by deploying her traditional Luganda language in the text so as to achieve certain primal goals. The present study seeks to disinter these goals by examining the use of Metonymic Gaps as a postcolonial model to construct indigenous knowledges within a Europhone East African text. The study also mines overall implications of this practice for East African Literature. I argue that, just like her contemporaries from other parts of Africa, Makumbi projects Luganda epistemology to checkmate European linguistic heteronomy on East African literary expression. Her intentionality also revolves around the need to bend the English language and force it to carry the weight of Luganda socio-cultural peculiarities. Consequently, her text becomes a locus of postcolonial disputations where the marginal jostles for supremacy with the core in East African literary landscape.
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Gaylard, R. "Crossing Over. Stories of the transition, or ‘history from the inside’." Literator 18, no. 3 (April 30, 1997): 103–18. http://dx.doi.org/10.4102/lit.v18i3.552.
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The collection of stories entitled Crossing Over: New Stories for a New South Africa (1995) commemorates a remarkable turning point in this country's history, the election of South Africa's first-ever democratic government. By inviting contributions from writers from a variety of backgrounds, and in any of the eleven official languages, the compilers hoped to provide "a rounded picture of our times” and to contribute to the making of a new South African culture of inclusivity. Contributors were asked for stories dealing with "some kind of crossing over," and exploring the response of young people to the transition. In spite of limitations as regards representativeness, the collection does bring together an unusually varied group of writers. This article explores the extent to which, by promoting a renewed awareness of "self” in relation to "others", the anthology goes some way towards uncovering and undoing the racism and stereotyping that have been endemic to our society. In doing so, it provides us with a kind of "history from the inside”. However, the collection also demonstrates the continuing presence of the past, and suggests the extent to which the lives of many ordinary people have not changed significantly.
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Ayonrinde, Oyedeji, Oye Gureje, and Rahmaan Lawal. "Psychiatric research in Nigeria: Bridging tradition and modernisation." British Journal of Psychiatry 184, no. 6 (June 2004): 536–38. http://dx.doi.org/10.1192/bjp.184.6.536.
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Nigeria is a large West African country, more than 900 000 km2 in area–nearly four times the size of the UK. Despite having a population of about 117 million people, 42% of whom live in cities, Nigeria has about half the population density of the UK. About a sixth of all Africans are Nigerian. The country has a diverse ethnic mix, with over 200 spoken languages, of which three (Yoruba, Hausa and Ibo) are spoken by about 60% of the population. The official language of government and educational instruction is English. There is a federal system of government and 36 states. Religious practice has a major role in Nigeria's culture; of the two main religions, Islam predominates in the northern part of the country and Christianity in the south. A large proportion of the population still embraces traditional religions exclusively, or interwoven with either Islam or Christianity.
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Nwauwa, A. O. "The Dating of the Aro Chiefdom: A Synthesis of Correlated Genealogies." History in Africa 17 (January 1990): 227–45. http://dx.doi.org/10.2307/3171814.
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Precolonial African historiography has been plagued by historical reconstructions which remain in the realm of legend because events are suspended in almost timeless relativity.Igbo history has not been adequately researched. Worse still, the little known about the people has not been dated. It might be suggested that the major reason which makes the study of the Igbo people unattractive to researchers has been the lack of a proper chronological structure. Igbo genealogies have not been collected. The often adduced reason has been that the Igbo did not evolve a centralized political system whereby authority revolved round an individual—king or chief—which would permit the collection of regnal lists. Regrettably, Nigerian historians appear to have ignored the methodology of dating kingless or chiefless societies developed and applied elsewhere such as in east Africa. In west African history generally, there has been an overdependence for dating on external sources in European languages or in Arabic, and combining these with the main regnal list of a kingdom. Even within kingdoms, genealogies of commoners and officials have rarely been collected or correlated with the regnal lists. Among the Igbo, the external sources are rare and the regnal lists few. Even the chiefdoms—Onitsha and Aboh, Oguta and Nri—were ignored for a long time after modern historiography had achieved major advances elsewhere. Arochukwu has been another neglected Igbo chiefdom. Most of these states with hereditary leadership were peripheral to the Igbo heartland. Nevertheless, they were important because of their interactions with the heartland and the possibility of dating interactive events from their genealogies.
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Ìkò̩tún, Reuben Olúwáfé̩mi. "The Semantic Expansion of ‘Wife’ and ‘Husband’ among the Yorùbá of Southwestern Nigeria." Journal of Language and Education 3, no. 4 (December 31, 2017): 36–43. http://dx.doi.org/10.17323/2411-7390-2017-3-4-36-43.
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Although one of the existing studies on Nigerian or African kinship terms has argued that semantic expansion of such words constitutes an absurdity to the English society, none has argued for the necessity of a specialized dictionary to address the problem of absurdity to the English society, the custodian of the English language. This is important especially now that the language has become an invaluable legacy which non-native speakers of the language use to express their culture as well as the fact that the English people now accept the Greek and Hebrew world-views through Christianity. This paper provides additional evidence in support of semantic expansion of kingship terms like ‘wife’ and ‘husband’ not only in a Nigerian or an African language but also in Greek and Hebrew languages. The paper argues that if English is to play its role as an international language, it will be desirable if our lexicographers can publish a specialized dictionary that will take care of kinship terms, as it is the case in some other specialized dictionaries on the different professions such as medicine, nursing, linguistics and agriculture, to mention but a few, so as to guide against ambiguity or absurdity that may arise in language use in social interactions.
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Myers-Scotton, Carol. "Ali A. Mazrui & Alamin M. Mazrui, The power of Babel: Language and governance in the African experience. Chicago: University of Chicago Press; Oxford: James Currey; Kampala: Fountain Publishers; Nairobi: East African Educational Publishers; Cape Town: David Philip, 1998. Pp. xii, 228. Hb $40.00, pb $15.25." Language in Society 29, no. 3 (July 2000): 446–49. http://dx.doi.org/10.1017/s0047404500333048.
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To understand this book, a little background information helps. I first encountered Ali Mazrui in 1968–70 when I was the first lecturer in linguistics at Makerere University in Kampala, Uganda; Mazrui, a member of the political science faculty, was already a famous orator, acknowledged by all as possessing “a golden tongue.” Since then, he has gone on to become probably the most famous African studies professor in the United States; he was the presenter of the nine-part BBC/PBS television series The Africans: A triple heritage, and he is the author of many books and articles on Africa. He has taught at many universities around the world, and is now director of the Institute of Global Cultural Studies and Albert Schweitzer Professor in the Humanities at the State University of New York at Binghamton. His junior co-author (a relative?), Alamin M. Mazrui, was trained as a linguist and is an associate professor of Black studies at Ohio State University. Both are native speakers of Swahili from Mombasa, Kenya (they prefer to refer to the language as Kiswahili, with its noun class prefix, as it would be if one were speaking the language itself). Kiswahili, of course, is probably the best-known African language; many people in East Africa and other areas (e.g. the Democratic Republic of Congo) speak it as a second language. Furthermore, it is one of the few indigenous languages with official status in an African nation; it is the official language of Tanzania, and the co-official language in Kenya along with English. However, Kiswahili is spoken natively mainly along the East African coastline and on the offshore islands (e.g. Zanzibar), often by persons with a dual Arabic-African heritage similar to that of the Mazruis.
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Makgopa, Mokgale, and Mmaphuti Mamaleka. "Mmapoo ga a nyalwe, the challenges of tradition versus modernity from a social work perspective." African Journal of Religion, Philosophy and Culture 1, no. 2 (December 1, 2020): 61–76. http://dx.doi.org/10.31920/2634-7644/2020/1n2a4.
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African culture and tradition are questioned and tested on whether they fit to be part of the changing world. This makes folklore an endangered species as most cultural beliefs and traditions are seen to be out-dated. The instruments used to measure these cultural beliefs and traditions are transformation and globalisation. Folklore, which is currently treated like an appendage to disciplines such as languages, indigenous knowledge systems and anthropology, is now targeted. The authors aim to demonstrate the synergy between folklore and social work in which the social work values and principles are applied and analysed in terms of the figurative language; mmapoo ga a nyalwe. The authors advocate for an interdisciplinary approach, hence the focus is on folklore, language and social work. The theoretical consideration for this article was system theory with its proposition that people are part of the system and their connectedness, wholeness and their feedback in the system is valuable.
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Kyiileyang, Martin, Michelle Ama Debrah, and Rebecca Williams. "An Analysis of Images of Contention and Violence in Dagara and Akan Proverbial Expressions." Advances in Language and Literary Studies 8, no. 2 (April 30, 2017): 222. http://dx.doi.org/10.7575/aiac.alls.v.8n.2p.222.
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Proverbial expressions have typical linguistic and figurative features. These are normally captivating to the listener. The expressive culture of the Dagara and Akan societies is embellished by these proverbial expressions. Most African proverbs, express various images depicting both pleasant and unpleasant situations in life. Unpleasant language normally depicts several terrifying images particularly when threats, insults and other forms of abuse are traded vehemently. Dagara and Akan proverbs are no exceptions to this phenomenon. This paper seeks to examine images of contention and violence depicted in Akan and Dagara proverbial expressions. To achieve this, a variety of proverbs from Akan and Dagara were analysed for their meanings using Yankah’s and Honeck’s Theories. The result revealed that structurally, as with many proverbs, the Akan and Dagara proverbial expressions are pithy and terse. The most dominant images of contention and violence in these expressions expose negative values and perceptions about the people who speak these languages.
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Ali, Ashna, Christopher Ian Foster, and Supriya M. Nair. "Introduction." Minnesota review 2020, no. 94 (May 1, 2020): 54–66. http://dx.doi.org/10.1215/00265667-8128407.
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The first of its kind, this special focus section examines a relatively understudied concept and brings together new literary works and scholarship across continents and languages. Contemporary authors and activists like Fatou Diome, Shailja Patel, Abdourahman Waberi, and Igiaba Scego contribute to a new literary, cultural, and political genre called migritude. Migritude initially indicated a group of younger African authors in Paris but has since expanded to include Europe beyond France, such as Britain and Italy, as well as South Asian and Caribbean diasporas. This body of work reveals intersections between complex histories of colonialism, immigration, globalization, and racism against migrants and highlights differences in region, class, gender, and sexuality that constrain the movement of many people. In an era characterized by openly belligerent nationalism and anti-immigrant and anti-LGBTQ rhetoric, this special focus section aims to unpack migritude cultural production in an international context to study and combat these violent trends.
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Walga, Tamene Keneni. "Prospects and Challenges of Afan Oromo: A Commentary." Theory and Practice in Language Studies 11, no. 6 (June 1, 2021): 606–12. http://dx.doi.org/10.17507/tpls.1106.03.
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Afan Oromo- the language of the Oromo- is also known as Oromo. The word ‘Oromo’ refers to both the People of Oromo and their language. It is one of the widely spoken indigenous African languages. It is also spoken in multiple countries in Africa including Ethiopia, Kenya, Somalia, Sudan and Tanzania among others. Moreover, it is spoken as a native language, second language and lingua-franca across Ethiopia and beyond. Regardless of its scope in terms of number of speakers and geographical area it covers, Afan Oromo as a literary language is only emerging due to perpetuating unfair treatment it received from successive Ethiopian regimes. This commentary sought to examine prospects and challenges of Afan Oromo. To this end, drawing on existing literature and author’s own personal observations, salient prospects and challenges of Afan Oromo have been presented and briefly discussed. Suggestions to confront the challenges foreseen have been proposed by the author where deemed necessary. The paper concludes with author’s concluding remarks concerning the way forward.
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Djité, Paulin G. "Langues et développement en Afrique." Language Problems and Language Planning 15, no. 2 (January 1, 1991): 121–38. http://dx.doi.org/10.1075/lplp.15.2.01dji.
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SUMMARY Language and Development in Africa Development in Africa is often defined in technocratic terms that do not take language into account. Yet, the continent is beset by problems of development that are language-related. The integration of national languages and the full participation of all the population will greatly enhance development in Africa. Over the last three decades, dependency on superimposed international languages to achieve development has proven to be a failure. Instead of leading to national unity, this attitude has contributed to the socioeconomic and political instability of most African nations. The people of Africa are the ones who will make it, or fail to make it, a developed continent. It would be most unwise to force upon them foreign linguistic and cultural models divorced from local realities. RESUMO Lingvoj kaj evoluo en Afriko Evoluon en Afriko oni ofte difinas lau teknokrataj kriterioj, kiuj ne prenas en konsideron la lingvan dimension. Sed la kontinenton sieĝas evoluproblemoj lingvorilataj. La integrigo de naciaj lingvoj kaj la plena partopreno de la tuta logantaro multe fortigos evoluon en Afriko. Tra la pasintaj tri jardekoj, dependo je altruditaj internaciaj lingvoj por atingi evoluon montriĝis malsukcesa. Anstataŭ konduki al nacia unueco, tia aliro kontribuis al la sociekonomia kaj politika nestabileco de plej multaj afrikaj nacioj. La afrikanoj estas tiuj, kiuj igos, au ne igos, Afrikon evoluinta kontinento. Estus tre malsaĝe trudi al ili fremdajn lingvajn kaj kulturajn modelojn malkongruajn al lokaj realoj.