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Relevant bibliographies by topics / Philosophy, Bantu

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Academic literature on the topic 'Philosophy, Bantu'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 February 2022

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Journal articles on the topic "Philosophy, Bantu"

1

Bostoen, Koen. "Bantu Spirantization." Diachronica 25, no. 3 (December 9, 2008): 299–356. http://dx.doi.org/10.1075/dia.25.3.02bos.

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This paper examines the irregular application of the sound change commonly known as ‘Bantu Spirantization (BS)’ — a particular type of assibilation — in front of certain common Bantu morphemes. This irregularity can to a large extent be explained as the result of the progressive morphologization (through ‘dephonologization’) and lexicalization to which the sound shift was exposed across Bantu. The interaction with another common Bantu sound change, i.e. the 7-to-5-vowel merger, created the conditions necessary for the morphologization of BS, while analogy played an important role in its blocking and retraction from certain morphological domains. Differing morpho-prosodic constraints are at the origin of the varying heteromorphemic conditioning of BS. These uneven morphologization patterns, especially before the agentive suffix -i, were entrenched in the lexicon thanks to the lexicalization of agent nouns. The typology of Agent Noun Spirantization (ans) developed in this paper not only contributes to a better understanding of the historical processes underlying the varying patterns of BS morphologization and lexicalization, but also to internal Bantu classification. The different ANS types are geographically distributed in such a way that they allow to distinguish major Bantu subgroups. From a methodological point of view, this article thus shows how differential morphologization and lexicalization patterns can be used as tools for historical classification.

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Tendai Chingore, Tiago, and Elnora Gondim. "As concepções africanas do ser humano: leituras críticas à partir da Bantu Philosophy de Placide Tempels." Argumentos - Revista de Filosofia, no. 26 (May 8, 2021): 64–80. http://dx.doi.org/10.36517/argumentos.26.6.

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O artigo debate sobre as concepções africanas do Ser humano a partir da Bantu Philosophy de Placide Tempels, partindo da obra African Philosophy: Myth and Reality. Procuramos fazer uma desconstrução e construção da crítica avançada, à etnofilosofia de Placide Tempels na sua obra Bantu Philosophy (Filosofia Bantu). Portanto, falar de Placide Tempels evoca, de certo modo, toda uma série de questões e debates que estão intimamente relacionados com a existência da primeira tentativa de construir e sistematizar a filosofia africana. Na verdade, não se pode falar da filosofia africana sem fazer menção à Tempels em sua obra Bantu Philosophy de (1945). Tempels foi o primeiro autor que trouxe a questão de filosofia “Bantu” à superfície. Neste contexto, a obra African Philosophy: Myth and Reality de Paulin Hountondji, criou um movimento intelectual bastante forte, que despoletou debates filosóficos fervorosos nos últimos anos. No seu prefácio, Hountondji inicia o debate considerando Husserl, como sendo o filósofo que teria criado algumas formas, técnicas e ideias intelectuais que permitiram a filosofia de ser uma ciência rigorosa. Na mesma linha de pensamento, Hountondji evoca René Descartes no seu Cogito[1], onde defendia que todas as doutrinas deveriam possuir um valor, uma responsabilidade intelectual e uma justificação lógico-racional. Para tanto, o trabalho apresenta-se estruturado em duas partes, onde na primeira parte: faço uma fundamentação do pensamento de Placide J. Tempels e da sua teoria sobre a Filosofia Bantu, descrevo seu perfil, sua concepção de ontologia Bantu e a sua visão em torno da filosofia bantu. Na segunda parte, apresento a ideia proposta por Paulin Hountondji e a sua crítica unanimista à etnofilosofia de Tempels, onde apresento as influências que ele teve, a crítica que faz à etnofilosofia de Tempels, aqui invoco vários filósofos africanos que abordam sobre o tema em estudo, e, por fim, as considerações finais. Palavras-chave: Filosofia Africana. Etnofilosofia. Ontologia. Força vital. Ser Humano.

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3

Relebogilwe Kleinhempel, Ullrich. "Africa’s influence on European culture: conditions, impact and pathways of reception and Placide Tempels’ Bantu Philosophy." Numen 22, no. 1 (February 11, 2020): 125–46. http://dx.doi.org/10.34019/2236-6296.2019.v22.29624.

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Placide Tempels was a pioneer in presenting Bantu philosophy in the mid-20th century as a serious ontological and metaphysical system. His book stands in the context of Europe’s discovery of African art and of its aesthetics. In this article the conditions for this reception and the resonance of key motifs of Bantu philosophy with developments in European culture are discussed. Fields of cultural and epistemic difference which persist are identified for further consideration and suggestions for further reception are indicated.

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4

Ochieng’-Odhiambo, Frederick. "Césaire’s Contribution to African Philosophy." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 10, no. 1 (June 3, 2021): 35–54. http://dx.doi.org/10.4314/ft.v10i1.3.

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The essay explicates Aimé Césaire’s contribution to the discipline of African philosophy, which ironically, is unknown to many scholars within African philosophy, especially in Anglophone Africa. In his Return to my Native Land, Césaire introduced two new concepts: “négritude” and “return”. These would later turn out to be crucial to the discourse on African identity and African philosophy. In his Discourse on Colonialism, Césaire raised two very closely related objections against Placide Tempels’ Bantu Philosophy. His first dissatisfaction was that Tempels merely followed Lévy-Bruhl and his adherents by proposing another point of view in support of the misguided theory of the prelogical. Secondly, in so doing, his aim was nothing more than to make a presentation of an argument insupport of European imperialism and colonialism. His Discourse on Colonialism, therefore, set the ground for later criticisms that were levelled against ethnophilosophy as an approach to African philosophy. Keywords: Négritude, Return, Thingification, Ethnophilosophy, Philosophic sagacity.

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5

Burnett, G. W., and Kamuyu wa Kang’ethe. "Wilderness and the Bantu Mind." Environmental Ethics 16, no. 2 (1994): 145–60. http://dx.doi.org/10.5840/enviroethics199416229.

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6

Good, Jeff. "Reconstructing morpheme order in Bantu." Diachronica 22, no. 1 (July 29, 2005): 3–57. http://dx.doi.org/10.1075/dia.22.1.02goo.

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The morphological ordering relationships among a set of valence-changing suffixes found throughout the Bantu family have been of theoretical interest in a number of synchronic studies of the daughter languages. However, few attempts have yet been made to reconstruct the principles governing their ordering in the parent language. Based on a survey of over thirty Bantu languages, this paper proposes a reconstruction wherein the order of suffixes marking causativization and applicativization was fixed in Proto-Bantu. This reconstruction runs counter to approaches to morphosyntax where semantic scope is taken to determine the order of morphemes but is consistent with templatic approaches to morpheme ordering in the Bantu family.

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7

Bostoen, Koen, and Jean-Pierre Donzo. "Bantu-Ubangi language contact and the origin of labial-velar stops in Lingombe (Bantu, C41, DRC)." Diachronica 30, no. 4 (December 31, 2013): 435–68. http://dx.doi.org/10.1075/dia.30.4.01bos.

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We examine the origin of labial-velar stops in Lingombe, a language from the northern Bantu borderland. Labial-velar stops are uncommon in Bantu. It is generally believed that they were acquired through contact with neighbouring non-Bantu speakers, in casu Ubangi languages. We show that the introduction of labial-velar stops in Lingombe is indeed a contact-induced change, but one which could not happen through superficial contact. It involved advanced bilingualism, whereby Ubangi speakers left a phonological substrate in the Bantu language to which they shifted. Once adopted, these loan phonemes underwent a further language-internal extension to native vocabulary, a process known as ‘hyperadaptation’. Both conventional sound symbolism and the deliberate attempt to differentiate the speech of one’s own social group were important for the further proliferation of labial-velar stops in Lingombe. This type of conscious analogical sound change is at odds with Neogrammarian principles of regular sound change.

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8

Bostoen, Koen. "Bantu Spirantization Morphologization, lexicalization and historical classification." Diachronica 25, no. 3 (November 1, 2008): 299–356. http://dx.doi.org/10.1075/dia.25.2.02bos.

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9

Hyman, Larry M., and Jeri Moxley. "The Morpheme in Phonological Change." Diachronica 13, no. 2 (January 1, 1996): 259–82. http://dx.doi.org/10.1075/dia.13.2.04hym.

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SUMMARY This paper addresses a potential problem for the Neogrammarian hypothesis of strict phonetic conditioning of primary sound change and the specific claim by Kiparsky (1973:75) that 'no sound change can depend on morpheme boundaries'. In many Bantu languages *k and *g are palatalized before front vowels only if the velar consonant is morpheme-initial. In order to explain this unusual morphological restriction, an extensive study was undertaken of velar palatalization throughout the Bantu zone of approximately 500 languages. Bantu languages that palatalize velars were found to fall into one of five types, which are systematically related to each other by the nature of environments in which velar palatalization takes place. The morpheme-initial restriction on velar palatalization is shown to result from analogical extensions of the original sound change based on its distribution within Bantu morphology. While the initial sound change is shown to be regular in the Neogrammarian sense, the morphological determinism that we document in this paper shows that speakers may exploit morpheme-based distributions in shaping the direction of phonological change. RÉSUMÉ Dans cet article les auteurs traitent d'un problème potentiel pour l'hypothèse néogrammairienne selon laquelle tout changement des sons doit être conditionné de façon strictement phonétique et également pour la proposition explicite de Kiparsky (1973:75) selon laquelle 'aucun changement phonétique ne pouvait dépasser une frontière morphologique'. Dans beaucoup de langues bantoues, *k and *g sont palatalisés devant les voyelles antérieures seulement si la consonne vélaire se trouve ä l'initial d'un morphème. Pour expliquer cette restriction morphologique inattendue, une étude détaillée a été entreprise de la palatalisation des vélaires ä travers l'ensemble de la zone bantoue (environ 500 langues). Les langues bantoues qui palatalisent les vélaires se répartissent en cinq types différents qui sont systématiquement reliés par la nature des contextes dans lesquels la palatalisation a lieu. Cette étude montre que la restriction du processus ä l'initial d'un morphème résulte d'extensions analogiques du changement phonétique original basées sur sa distribution dans la morphologie bantoue. Bien que le changement phonétique original soit 'régulier' dans le sens néogrammarien, le déterminisme morphologique que documentent les auteurs dans cet article montrent que les locuteurs d'une langue peuvent exploiter les distributions des sons dans les morphèmes pour façonner la direction ultérieure des changements phonologiques. ZUSAMMENFASSUNG Dieser Aufsatz betrifft gleichzeitig die junggrammatische Hypothese von der strikten phonetischen Bedingtheit ursprùnglichen Lautwandels und die besondere Behauptung Kiparskys, daB 'kein Lautwandel von einer Morphem-grenze abhängig sein könne' (1973:75). In vielen Bantu-Sprachen werden *k and *g vor Frontvokalen palatalisiert, jedoch nur dann, wenn der velare Kon-sonant am Anfang des Morphems steht. Um dièse ungewöhliche morpholo-gische Einschränkung zu erklären, wurde eine detaillierte Studie der velaren Palatalisierung durch ein Bantu-Gebiet von etwa 500 Sprachen unternom-men. Bantu-Sprachen, die Palatalisierung aufweisen, erwiesen sich als einem von fünf Typen zugehörig, und zwar jeweils untereinander systematisch in der Weise verwandt, wie die Umgebung beschaffen ist, in welcher velare Palatalisierung stattfindet. So zeigte es sich, daB die morphem-initiale Einschränkung solcher Palatalisierungen als das Ergebnis einer analogischen Erweiterung eines ursprünglichen Lautwandels zu sehen ist, die ihre Grund-lage in der Distribution innerhalb der Bantu-Morphologie hat. Wenngleich es zutrifft, daB der erste Lautwandel im junggrammatischen Sinne gleichmaßig sich vollzog, so zeigt es sich, daB die hier nachgewiesene morphologische Bestimmtheit deutlich macht, daB die Sprecher diese auf dem Morphem ba-sierenden Distributionen in Richtung eines phonologischen Wandels aus-nutzen können.

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10

Mouguiama-Daouda, Patrick. "Phonological irregularities, reconstruction and cultural vocabulary." Diachronica 22, no. 1 (July 29, 2005): 59–107. http://dx.doi.org/10.1075/dia.22.1.03mou.

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This study aims to distinguish irregularities due to borrowing from those due to lexical diffusion and those due to expressivity. The method adopted proposes the comparison of virtual reconstructions as the basis for reconstruction. Virtual reconstructions are obtained by applying in reverse the phonological rules set up for the fundamental vocabulary to the cultural vocabulary. From that point it becomes possible to establish chronological stages for roots or words and assign an order to them. The method is illustrated by a study of names of fish in the Bantu languages of Gabon. We show migration currents from the east towards the west, and the comparison of virtual reconstructions reveals that the ichthyological culture is relatively recent and on the whole does not go back to the Proto-Bantu period.

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Dissertations / Theses on the topic "Philosophy, Bantu"

1

Dia-Mbwangi, Diafwila. "La causalité culturelle des Bantu et l'inconscient dans la dénonciation de la sorcellerie : approche psychanalytique et réflexive de l'envoûtement." Thesis, University of Ottawa (Canada), 1987. http://hdl.handle.net/10393/5508.

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2

"An Exploratory Development of a Bantu Informed Collective Self-Esteem Scale for African American Youth." Doctoral diss., 2019. http://hdl.handle.net/2286/R.I.53712.

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abstract: Collective self-esteem is defined as the aspect of identity that relates to how one evaluates the value or worth of the social group to which they belong (Luttanen and Croker, 1992). For African American youth, little research has been conducted to understand how they assess the value or worth they place on their ethnic social grouping as opposed to their racial identity (Hecht, Jackson, & Ribeau, 2003). Moreover, African American scholars for decades have theorized about the importance of applying African centered frameworks to ground community solutions for these youth. Drawing from both the African centered and collective self-esteem literature, the purpose of the present study is to develop a measure of collective self-esteem derived from an African framework to examine its relationship with African American youths’ ethnic identity perceptions. The first phase of the study consisted of a content analysis to generate a pool of items derived from Bantu philosophical text. The second phase consisted of cognitive interviewing to understand the mental processing of African American youth answering the developed items. In the final phase, an exploratory factor analysis was conducted to identify the factor structure of the tested items. A single factor was identified, which was strongly correlated with African American youth perceptions of ethnic belonging further supporting that self-perceptions amongst African American youth is associated with how they positively or negatively perceive their ethnic identity.
Dissertation/Thesis
Doctoral Dissertation Social Work 2019

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3

Chuwa, Leonard T. "Interpreting the Culture of Ubuntu: The Contribution of a Representative Indigenous African Ethics to Global Bioethics." 2012. http://digital.library.duq.edu/u?/etd,154279.

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Ubuntu is a worldview and a way of life shared by most Africans south of Sahara. Basically Ubuntu underlines the often unrecognized role of relatedness and dependence of human individuality to other humans and the cosmos. The importance of relatedness to humanity is summarized by the two maxims of Ubuntu. The first is: a human being is human because of other human beings. The second maxim is an elaboration of the first. It goes; a human being is human because of the otherness of other human beings. John Mbiti combines those two maxims into, "I am because we are, and we are because I am." Ubuntu worldview can provide insights about relationships with communities and the world that contribute to the meaning of Global Bioethics. <br>Ubuntu can be described as involving several distinct yet related components that can be explored in relation to major strands of discourse in contemporary Bioethics. The first component of Ubuntu deals with the tension between individual and universal rights. The second component of Ubuntu deals with concerns about the cosmic and global context of life. The third component of Ubuntu deals with the role of solidarity that unites individuals and communities. Ubuntu has a lot in common with current discourse in bioethics. It can facilitate global bioethics. It can inspire the on-going dialogue about human dignity, human rights and the ethics that surround it. It can inspire and be inspired by global environmental concerns that threaten the biosphere and human life. Ubuntu can critique the formal bioethical principles of autonomy, justice, beneficence and non-maleficence. Above all, Ubuntu can create a basis for dialogue and mutually enlightening discourse between global bioethics and indigenous cultures. Such a dialogue helps make advancements in bioethics relevant to local indigenous cultures, thereby facilitating the acceptability and praxis of global bioethical principles.
McAnulty College and Graduate School of Liberal Arts;
Philosophy
PhD
Dissertation;

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Books on the topic "Philosophy, Bantu"

1

Mbabula, Louis Mpala. Lecture matérialiste de La philosophie bantoue de P. Tempels face aux mutations socio-politiques en RDC. Lubumbashi, RDC: Editions MPALA, 2000.

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2

1949-, Nze-Nguema Fidèle-Pierre, ed. L' unité dans la diversité culturelle: Une geste bantu. Sainte-Foy, [Québec]: Presses de l'Université Laval, 1994.

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3

Les perspectives de la pensée philosophique bantu-rwandaise après Alexis Kagame. Butare, Rwanda: Editions Université nationale du Rwanda, Librairie universitaire du Rwanda, 1985.

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4

G, Hulstaert, and Bontinck François 1920-, eds. Aux origines de la Philosophie bantoue: La correspondance Tempels-Hulstaert, 1944-48. Kinshasa, République du Zaïre: Faculté de théologie catholique, 1985.

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5

The Constitution of Muntu: An inquiry into the eastern Bantuʼs metaphysics of person. Berne: P. Lang, 1990.

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Le potentiel ontologique des langues bantu face à l'ontologie classique. Libreville: Editions du CICIBA, 2000.

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7

Bantu philosophy of life in the light of the Christian message: A basis for an African vitalistic theology. Frankfurt am Main: Peter Lang, 1989.

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Le muntuïsme: Essai d'un code pénal des sociétés bantoues. [Paris]: Connaissances et savoirs, 2010.

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Book chapters on the topic "Philosophy, Bantu"

1

Kaphagawani, Didier Njirayamanda. "The philosophical significance of Bantu nomenclature: A shot at contemporary African philosophy." In African Philosophy, 121–52. Dordrecht: Springer Netherlands, 1987. http://dx.doi.org/10.1007/978-94-009-3517-4_6.

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Diagne, Souleymane Bachir. "‘African philosophy’ The History of an Expression." In Revisioning French Culture, translated by Jonathan Adjemian, 291–302. Liverpool University Press, 2019. http://dx.doi.org/10.3828/liverpool/9781789620207.003.0021.

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Souleymane Bachir Diagne’s text is on the history of what has been called ‘African philosophy,’ a phrase with origins in the early post-World War II period. Diagne begins by tracing the complex history and legacy of the book Bantu Philosophy (1949), which was written by the philosopher and theologian Placide Tempels, a Franciscan missionary and Belgian citizen. Diagne argues that that text represented an important break with the way in which Africa had been ignored and set aside in philosophical circles (a practice that Diagne traces to Hegel). From there, he outlines how currents in African philosophy first imitated, and then later broke with, Tempels’s model. He concludes with observations on current trends in African philosophy, which above all focus on democratic transitions, human rights, the future of the arts, citizenship, and languages in use on the continent today.

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Mukuni, Joseph Siloka. "Growing Up in a Society Practicing Ubuntu." In Advances in Religious and Cultural Studies, 1–12. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-7947-3.ch001.

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In this chapter, the author looks back at his life as a child growing up among a Bantu-speaking society in which life is guided by Ubuntu values. Ubuntu refers to a philosophy that teaches the interconnectedness of humans and the need, therefore, for people to affirm the humanness in each other, to relate humanely with others, and to work harmoniously and cooperatively as brothers and sisters. The philosophy also teaches us to be responsible stewards of the natural and wildlife environment because human survival depends on its sustainability.

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