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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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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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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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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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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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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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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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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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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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MARTEN, LUTZ, and HANNAH GIBSON. "Structure building and thematic constraints in Bantu inversion constructions." Journal of Linguistics 52, no. 3 (August 14, 2015): 565–607. http://dx.doi.org/10.1017/s0022226715000298.
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Bantu inversion constructions include locative inversion, patient inversion (also called subject–object reversal), semantic locative inversion and instrument inversion. The constructions show a high level of cross-linguistic variation, but also a core of invariant shared morphosyntactic and information structural properties. These include: that the preverbal position is filled by a non-agent NP triggering verbal agreement, that the agent follows the verb obligatorily, that object marking is disallowed, and that the preverbal NP is more topical, and the postverbal NP more focal. While previous analyses have tended to concentrate on one inversion type, the present paper develops a uniform analysis of Bantu inversion constructions. Adopting a Dynamic Syntax perspective, we show how the constructions share basic aspects of structure building and semantic representation. In our analysis, cross-linguistic differences in the distribution of inversion constructions result from unrelated parameters of variation, as well as from thematic constraints related to the thematic hierarchy. With some modification, the analysis can also be extended to passives.
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Meeuwis, Michael, and Koen Stroeken. "Non-situational functions of demonstrative noun phrases in Lingala (Bantu)." Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 22, no. 1 (March 1, 2012): 147–66. http://dx.doi.org/10.1075/prag.22.1.06mee.
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This paper examines the non-situational (i.e., non-exophoric) pragmatic functions of the three adnominal demonstratives, óyo, wâná, and yangó in the Bantu language Lingala. An examination of natural language corpora reveals that, although native-speaker intuitions sanction the use of óyo as an anaphor in demonstrative NPs, this demonstrative is hardly ever used in that role. It also reveals that wâná, which has both situational and discourse-referential capacities, is used more frequently than the exclusively anaphoric demonstrative yangó. It is explained that wâná appears in a wide range of non-coreferential expression types, in coreferential expression types involving low-salience referents, and in coreferential expression types that both involve highly salient referents and include the speaker’s desire to signal a shift in the mental representation of the referent towards a pejorative reading. The use of yangó, on the other hand, is only licensed in cases of coreferentiality involving highly salient referents and implying continuation of the same mental representation of the referent. A specific section is devoted to charting the possible grammaticalization paths followed by the demonstratives. Conclusions are drawn for pragmatic theory formation in terms of the relation between form (yangó vs. wâná) and function (coreferentiality vs. non-coreferentiality).
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Teil-Dautrey, Gisèle. "Et si le proto-bantu était aussi une langue … avec ses contraintes et ses déséquilibres." Diachronica 25, no. 1 (May 14, 2008): 54–110. http://dx.doi.org/10.1075/dia.25.1.04tei.
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This article aims to define the phonological structure of Proto-Bantu lexical units on the basis of frequencies of reconstructed consonant co-occurrences. Starting from the main reconstructions given in BLR3, I present evidence for the presence of unexpected frequencies indicating imbalances in two directions. Certain consonant co-occurrences have not been reconstructed, essentially consonants sharing the same place of articulation and differing by only one feature, either voicing or nasality. These “gaps” in the proto-lexicon turn out to correspond to more general constraints that tend, on the one hand, towards the differentiation of place of articulation and, on the other hand, on agreement in voicing and nasality. However, in cases where *C1 and *C2 share the same place of articulation, Proto-Bantu seems to prefer identity over similarity. In looking to establish a link between the phonotactic constraints of the mother language and those of daughter languages, the latter take different directions, either a direction identical to that of the mother language, or a divergent one. In the reconstructions, the constraints on the nasality feature show similarities to those present in contemporary languages: Ganda has extended the constraint reconstructed for alveolars to all co-occurrences between a voiced stop and a nasal with the same place of articulation. However, the constraints on voicing generated by the dissimilation rule known as Dahl’s Law go in a divergent direction. I bring support here for the view that Dahl’s Law is in fact a daughter-language innovation. Furthermore, I show that this innovation was probably induced by the imbalances of the mother language; the rule fills Proto-Bantu distributional gaps. Finally, I discuss the implications of this study for the Obligatory Contour Principle (OCP).
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Fraiture, Pierre-Philippe. "Statues Also Die." Journal of French and Francophone Philosophy 24, no. 1 (October 12, 2016): 45–67. http://dx.doi.org/10.5195/jffp.2016.757.
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“African thinking,” “African thought,” and “African philosophy.” These phrases are often used indiscriminately to refer to intellectual activities in and/or about Africa. This large field, which sits at the crossroads between analytic philosophy, continental thought, political philosophy and even linguistics is apparently limitless in its ability to submit the object “Africa” to a multiplicity of disciplinary approaches. This absence of limits has far-reaching historical origins. Indeed it needs to be understood as a legacy of the period leading to African independence and to the context in which African philosophy emerged not so much as a discipline as a point of departure to think colonial strictures and the constraints of colonial modes of thinking. That the first (self-appointed) exponents of African philosophy were Westerners speaks volumes. Placide Tempels but also some of his predecessors such as Paul Radin (Primitive Man as Philosopher, 1927) and Vernon Brelsford (Primitive Philosophy, 1935) were the first scholars to envisage this extension of philosophy into the realm of the African “primitive.” The material explored in this article – Statues Also Die (Marker, Resnais, and Cloquet), Bantu Philosophy (Tempels), The Cultural Unity of Negro Africa (Cheikh Anta Diop), and It For Others (Duncan Campbell) - resonates with this initial gesture but also with the ambition on part of African philosophers such as VY Mudimbe to challenge the limits of a discipline shaped by late colonialism and then subsequently recaptured by ethnophilosophers. Statues Also Die is thus used here as a text to appraise the limitations of African philosophy at an early stage. The term “stage,” however, is purely arbitrary and the work of African philosophers has since the 1950s often been absorbed by an effort to retrieve African philosophizing practices before, or away from, the colonial matrix. This activity has gained momentum and has been characterized by an ambition to excavate and identify figures and traditions that had hitherto remained unacknowledged: from Ptah-hotep in ancient Egypt (Obenga 1973, 1990) and North-African Church fathers such as Saint Augustine, Tertullian and Arnobius of Sicca (Mudimbe and Nkashama 1977), to “falsafa”-practising Islamic thinkers (Diagne 2008; Jeppie and Diagne 2008), from the Ethiopian tradition of Zera Yacob and Walda Heywat (Sumner 1976), to Anton-Wilhelm Arno, the Germany-trained but Ghana-born Enlightenment philosopher (Hountondji [1983] 1996).
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Botne, Robert. "The Evolution of Future Tenses from Serial 'Say' Constructions in Central Eastern Bantu." Diachronica 15, no. 2 (January 1, 1998): 207–30. http://dx.doi.org/10.1075/dia.15.2.02bot.
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SUMMARY Future tense markers have been shown to arise from a variety of verbal sources, among them motion verbs and volitional verbs. In a small number of central eastern Bantu languages, a verb 'say' has developed into a future marker, a phenomenon not previously noted in the literature. In this study, the author presents a description and analysis of this grammatical shift, proposing two principal paths of evolution: decategorialization and auxiliation. RÉSUMÉ Les marques de temps futur proviennent d'une grande variété de sources verbales, parmi elles les verbes de mouveet et volition. Dans un petit nombre de langues bantoues du centre-est, on trouve un verbe 'dire' qui est devenu une marque de futur, un phénomène non-signalé dans la litterature jusqu'à présent. Dans l'étude actuelle l'auteur présente une description et une analyse de cette modification grammaticale, proposant deux voies principales d'évo-lu-tion: 'decategorialization' et 'auxiliation'. ZUSAMMENFASSUNG Tempusmarkierungen fur das Futur haben bekanntlich eine Reihe ver-schiedenener verbaler Ursprünge, u.a. Verben, die Bewegung oder eine Àb-sicht ausdrücken. In einer kleinen Anzahl von mittelöstlichen Bantusprachen z.B. hat sich des Verb, das gewöhnlich 'sprechen' ausdrückt, zu einem Futur-Markierungszeichen entwickelt, eine Erscheinung, die bisher nicht in der wis-senschaftlichen Literatur aufzufinden gewesen ist. In der vorliegenden Arbeit legt der Autor eine Beschreibung und Erklärung dieses grammtischen Wan-dels vor, in denen er zwei hauptsächliche Entwicklungslinien unterscheidet: 'Entkategorisierung' und 'Hilfszeitwortwerdung'.
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Poulos, George. "Review of Hombert & Hyman (1999): Bantu historical linguistics: Theoretical and empirical perspectives." Diachronica 18, no. 1 (December 31, 2001): 150–66. http://dx.doi.org/10.1075/dia.18.1.11pou.
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Mortensen, David R. "The emergence of obstruents after high vowels." Diachronica 29, no. 4 (December 14, 2012): 434–70. http://dx.doi.org/10.1075/dia.29.4.02mor.
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While a few cases of the emergence of obstruents after high vowels are found in the literature (Burling 1966, 1967, Blust 1994), no attempt has been made to comprehensively collect instances of this sound change or give them a unified explanation. This paper attempts to resolve this gap in the literature by introducing a post-vocalic obstruent emergence (POE) as a recurring sound change with a phonetic (aerodynamic) basis. Possible cases are identified in Tibeto-Burman, Austronesian, and Grassfields Bantu. Special attention is given to a novel case in the Tibeto-Burman language Huishu.
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Botne, Robert. "The Pronominal Origin of an Evidential." Diachronica 12, no. 2 (January 1, 1995): 201–21. http://dx.doi.org/10.1075/dia.12.2.03bot.
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SUMMARY Evidentials most commonly arise from reduced or reanalyzed verbs or tensed verb forms, particularly from performative verbs of saying or hearing. However, in a few seemingly rare examples, this is not the case. In this paper the author presents the case of two evidential particles —ambo and ampo — found in the Pangi variety of Lega, a Bantu language spoken in eastern Zaire. A diachronic analysis is proposed in which it is argued that ambo has derived from a third person personal pronoun. While the case of ampo is not as clear, it is proposed that it, too, ultimately derived from the same third person pronoun, but came into the Pangi variety of Lega via borrowing. RÉSUMÉ Les formes 'évidentiares' proviennent généralement des formes verbales réduites ou re-analysées, surtout des verbes performatifs de dire et de ouïr. Cependant, dans des exemples assez rares, ceci n'est pas le cas. Dans l'article actuel l'auteur présent le cas de deux particules 'évidentiares' — ambo et ampo — qui se trouvent dans le dialecte Pangi du Lega, langue bantoue de l'est du Zaire. Il propose une analyse diachronique dans laquelle ambo provient d'un pronom personnel de la troisième personne du pluriel. Bien que le cas de ampo n'est pas aussi clair, on propose que cette forme provient également du même pronom, mais à travers un emprunt. ZUSAMMENFASSUNG Sog. 'Evidentiale' rühren von reduzierten oder reanalysierten Verbalfor-men oder Zeitverben her, insbesondere performativen, die sagen oder hören zum Inhalt haben. Bei einigen, scheinbar seltenen Beispielen ist dies jedoch nicht der Fall. Im vorliegenden Aufsatz werden zwei Evidentialpartikel vor-geführt —ambo und ampo — die in Pangi, einem Dialekt des Lega, einer Bantu-Sprache des östlichen Zaire zu finder ist. Der Autor schlägt eine diachronische Analyse vor, derzufolge ambo von einem Personalpronomen der 3. Person stammt. Obgleich der Fall von ampó nicht vollends klar ist, wird doch vorgeschlagen, daß auch diese Form denselben Ursprung hat, auch wenn sie durch Entlehung ins Pangi gelangt war.
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HENDERSON, BRENT. "External possession in Chimwiini." Journal of Linguistics 50, no. 2 (March 5, 2014): 297–321. http://dx.doi.org/10.1017/s0022226714000036.
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Most discussion surrounding external possessors has centered around dative NPs or clitics in Indo-European or Semitic languages and focused on whether or not such structures are derived via movement. This paper examines external possessors in Chimwiini, a Bantu language that lacks datives. It will be shown that while these constructions share certain structural and semantic restrictions with their counterparts in other languages, these properties do not straightforwardly correlate with arguments for a movement or base-generation analysis. This suggests the derivational mechanics of the constructions involved are independent of the semantic restrictions placed on them.
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Bostoen, Koen, and Gilles-Maurice de Schryver. "Linguistic innovation, political centralization and economic integration in the Kongo kingdom." Diachronica 32, no. 2 (October 15, 2015): 139–85. http://dx.doi.org/10.1075/dia.32.2.01bos.
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In this article we reconstruct the actuation and transmission of a phonological innovation known as prefix reduction within the Kikongo language cluster situated in the wider Lower Congo region of Central Africa. We argue that this change spread from a focal area coinciding with the heartland of the Kongo kingdom as a classical process of dialectal diffusion. Thanks to a unique Kikongo corpus that starts in the 17th century, we can provide diachronic empirical evidence for different phases of the process, which has been otherwise difficult, if not impossible, in Bantu historical linguistics. What is more, and also quite exceptional in African linguistics, we have fairly good insight into the ‘social ecology’ of this language change and argue that political centralization and economic integration within the realm of the Kongo kingdom facilitated such a contact-induced diffusion between closely-related language varieties.
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Good, Jeff. "Contribution de la linguistique à l’histoire des peuples du Gabon: La méthode comparative et son application au bantu. By Patrick Mouguiama-Daouda." Diachronica 24, no. 1 (June 1, 2007): 192–99. http://dx.doi.org/10.1075/dia.24.1.13goo.
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SHEEHAN, MICHELLE, and JENNEKE VAN DER WAL. "Nominal licensing in caseless languages." Journal of Linguistics 54, no. 3 (May 10, 2018): 527–89. http://dx.doi.org/10.1017/s0022226718000178.
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This paper provides evidence for a kind of nominal licensing (Vergnaud licensing) in a number of morphologically caseless languages. Recent work on Bantu languages has suggested that abstract Case or nominal licensing should be parameterised (Diercks 2012, Van der Wal 2015a). With this is mind, we critically discuss the status of Vergnaud licensing in six languages lacking morphological case. While Luganda appears to systematically lack a Vergnaud licensing requirement, Makhuwa more consistently displays evidence in favour of it, as do all of the analytic languages that we survey (Mandarin, Yoruba, Jamaican Creole and Thai). We conclude that, while it seems increasingly problematic to characterise nominal licensing in terms of uninterpretable/abstract Case features, we nonetheless need to retain a (possibly universal) notion of nominal licensing, the explanation for which remains opaque.
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Rosnes, Ellen Vea. "A time of destiny for Norwegian mission schools in Zululand and Natal under the policy of Bantu Education (1948–1955)." History of Education 49, no. 1 (September 30, 2019): 104–25. http://dx.doi.org/10.1080/0046760x.2019.1658811.
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Dimmendaal, Gerrit J. "Colourful psi’s sleep furiously." Pragmatics and Cognition 10, no. 1-2 (July 11, 2002): 57–83. http://dx.doi.org/10.1075/pc.10.1-2.04dim.
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This study sets out to investigate the “poetry of grammar”, more specifically the role of the body in figurative speech, in African languages mainly belonging to Nilotic and Bantu. Apprehending the semantics and pragmatics of metaphorical and metonymic expressions in these languages presupposes an interaction between a number of cognitive processes, as argued below. Interestingly, these languages seem to use these strategies involving figurative speech in tandem with alternative strategies involving on-record statements. This multivocality only makes sense if we place language and language structure more in the social world in which it is used.
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JERRO, KYLE. "The causative–instrumental syncretism." Journal of Linguistics 53, no. 04 (May 24, 2017): 751–88. http://dx.doi.org/10.1017/s0022226717000044.
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Causative and applicative morphemes have been central in work on the morphosyntax of argument structure. However, several genetically unrelated languages use a single, syncretic form for both functions, which complicates the traditional view that a causative adds a new subject and an applicative adds a new object. In this paper, I propose an analysis of a morphological syncretism found in the Bantu language Kinyarwanda where the morphological causative and instrumental applicative are both realized by the morpheme –ish. I argue for Kinyarwanda that both causation and the introduction of an instrument are analyzable as two outgrowths of the same semantic notion of introducing a new link into the causal chain described by the verb. The different causative and instrumental readings derive from underspecification of the position of the new link in the causal chain, although its placement is restricted via general constraints on possible event types as well as constraints on verb meaning and argument realization. This analysis provides an explanation for the presence of the causative–instrumental syncretism as well as provides insight into the interface between verb meaning and valency-changing morphology.
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Miller, Roy Andrew. "Externalizing Internal Rules." Diachronica 2, no. 2 (January 1, 1985): 137–65. http://dx.doi.org/10.1075/dia.2.2.02mil.
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SUMMARY Old Japanese, the language of 8th-century texts, frequently displays voicing dissimilation of certain consonants in successive syllables, a phenomenon sometimes (but incorrectly) deemed to have been sporadic, but now understood to have operated according to a rigid pattern of regular phonological constraints ('Lyman's Law") strikingly analogous to Grassmann's Law in Indo-European and Dahl's Law in Bantu. Evidence is offered in this paper, chiefly through the analysis of twenty-seven Japanese-Altaic etymologies (and mostly published for the first time), that argues for interpreting this Old Japanese phenomenon as a direct inheritance from Proto-Altaic, hence also as a further example of a specific variety of deeply-embedded phonological-historical rule variously termed 'floating', 'persistent', or 'permanent' in the recent literature, i.e., as a long-standing internal rule inherited by Japanese from Altaic, but until now recognized solely in the surface manifestations through which this rule was externalized in our Old Japanese texts. RÉSUMÉ Le vieux japonais, la langue des textes du VIIIe siecle, montre souvent la dissimilation du voisement de certaines consonnes dans des syllabes consecutives, phenomene qui parfois (mais a. tort) a ete juge sporadique, mais qui est maintenant entendu d'avoir opere selon un mo-d¸èle rigide de contraintes phonologiques regulieres (la 'lois de Lyman') qui est analogue, d'une facon saississante, aux lois de Grass-maim (pour 1'indo-europeen) et de Dahl (pour le bantous). L'article fournit de 1'èvidence, surtout a travers 1'analyse de 27 etymologies japonaises-altaïques (dont la plupart sont publiees ici pour la premiere fois), en faveur d'une interpretation selon laquelle ce phenomène du vieux japonais represente un heritage direct du proto-altaique, d'ou egalement un exemple supplementaire d'une espèce specifique d'une regie phonologique historique profondement enfoncee qui a ete appelee, dans la litterature recente, 'flottant', 'persistant' ou 'permanent' — en autres mots, comme une règie interne heritee par le japonais de 1'altaique, mais qui n'a ete reconnue que dans ses manifestations de surface par lequelles cette règie a ete exteriorisee dans nos textes du vieux japonais. ZUSAMMENFASSUNG Das Altjapanische, d.h. die in Texten aus dem 8. Jahrhundert ver-wendete Sprache, zeigt häufig die Dissimilation bestimmter stimmhafter Konsonanten in aufeinanderfolgenden Silben, ein Phanomen, das manchmal (jedoch zu unrecht) als sporadisch angesehen wurde. Heute jedoch weißt man, dafi dieser Erscheinung ein festes Muster aus regelmafiigen phonolo-gischen Zwangen zugrundeliegt ('Lymansches Gesetz'), das den Gesetzen von Grassmann (fur das Indogermanische) und Dahl (fur die Bantuspra-chen) auffallend analog ist. Gegenwartiger Aufsatz liefert den Nach-weis — hauptsachlich durch die Analyse von 27 japanisch-altaischen Etymologien (zum großten Teil hier zum ersten Mal veroffentlicht) — daft dieses altjapanische Phanomen als direktes Erbe des Proto-Altai-schen anzusehen sei, von daher als ein weiteres Beispiel für die spe-zifische Vielfalt tief verwurzelter phonologisch-historischer Regeln, die zeitweilig in der jüngeren Literatur wechselnd als '(an der Ober-flache) schwimmend', 'persistent' oder 'permanent' bezeichnet worden sind, d.h. als ein schon seit langem vom Japanischen dem Altaischen er-erbten Gesetz, das bisher nur als eine Oberflachenerscheinung angesehen worden ist, durch die diese Regel in unseren altjapanischen Texten zum Vorschein gekommen sei.
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Garuba, Harry. "Race in Africa: Four Epigraphs and a Commentary." PMLA/Publications of the Modern Language Association of America 123, no. 5 (October 2008): 1640–48. http://dx.doi.org/10.1632/pmla.2008.123.5.1640.
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“Look, a Negro!” It was an external stimulus that flicked over me as I passed by. I made a tight smile.“Look, a Negro!” It was true. It amused me.“Look, a Negro!” The circle was drawing a bit tighter. I made no secret of my amusement.“Mama, see the Negro! I am frightened!” Frightened! Frightened! Now they were beginning to be afraid of me. I made up my mind to laugh myself to tears, but laughter had become impossible.—Frantz Fanon, “The Fact of Blackness” (111–12)The racialization of the Tutsi/Hutu was not simply an intellectual construct, one which later and more enlightened generations of intellectuals could deconstruct and discard at will. More to the point, racialization was also an institutional construct. Racial ideology was embedded in institutions, which in turn undergirded privilege and reproduced racial ideology. It was this political-institutional fact that intellectuals alone would not be able to alter. Rather, it would take a political-social movement to be dismantled.—Mahmood Mamdani, When Victims Become Killers (87)Far back as one may go into the past, from the northern Sudanese to the southern Bantu, the African has always and everywhere presented a concept of the world which is diametrically opposed to the traditional philosophy of Europe.—Leopold Sedar Senghor, “Negritude: A Humanism of the Twentieth Century” (30)Sango's history is not the history of primal becoming but of racial origin, which is historically dated.—Wole Soyinka, Myth, Literature and the African World (9)These four epigraphs give a sense of the diversity of usages of the category of race in Africa and the discourses and practices that coalesce around these usages. I use the textual fragments to open up questions about race in Africa, to explore the various discursive economies in which race is articulated and circulates, and the registers and vocabularies in which responses to it have been conducted. The approach adopted is therefore metonymic: each fragment represents a larger body of texts and practices that broadly constitute a discourse defined by a set of shared characteristics. My purpose is not to discuss exhaustively these characteristics but rather to draw rough distinctions among the conditions that govern their articulation and circulation. In this way I can indicate the network of social, historical, and discursive relations in which the idea of race functions.
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Deniar, Shannaz Mutiara, and Yeyen Pratika. "Pengembangan dan Pelestarian Produk Budaya Udeng Kota Batu." Journal of Approriate Technology for Community Services 2, no. 2 (July 4, 2021): 79–85. http://dx.doi.org/10.20885/jattec.vol2.iss2.art4.
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Batu City is one of the tourist destinations in Indonesia. In addition to very diverse tourist destinations, Batu City also has cultural characteristics that are very close to the community so that it can be used as an identity. For this reason, this community service focuses on the development and preservation of cultural products found in Batu City. This program associates with the Paguyuban Sangga Braja. This association has a very high concern for cultural products, especially the traditional headband or known as udeng. Udeng designed by the community is based on the history, philosophy, topography and local wisdom of Batu City. Although this udeng has received recognition from the local government, but the information and public awareness about this udeng is still very lacking. In fact, this association expects that this product can be used as a characteristic of Batu City as a tourist city that has a cultural identity. To overcome this problem, the solution offered is to digitalize this batik pattern of udeng and the registration for copyright.
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Sulistyowati, Margaretha Diah Retno. "Pengelolaan MGBK Dalam Meningkatkan Profesionalisme Guru Bimbingan Dan Konseling SMA/MA." Media Manajemen Pendidikan 1, no. 2 (October 17, 2018): 169. http://dx.doi.org/10.30738/mmp.v1i2.3120.
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Initially, this research was conducted to know and present the description or information about (1) MGBK program management in improving the professionalism of teachers and counseling SMA / MA Bantul Regency, as a recommendation material for the management of MGBK next period. (2) the participation of guidance and counseling teacher of SMA / MA of Bantul Regency in following MGBK activities; (3) the efforts made in increasing teacher participation in MGBK activities. However, after the research was conducted for almost a semester, not only those things in advance were found, but also information about the fulfillment of standard development of MGBK as well as fulfillment of operational standards of organization of MGBK SMA / MA Bantul Regency.The method used in this research is qualitative based on postpositivism / Interpretative philosophy. The focus of the research is the active participation of the BK Teachers in the MGBK activities in relation to the increased professionalism of BK Teachers SMA / MA Bantul District. The research data was obtained from the event during the activity process of MGBK activity, with the informants of BK Teachers, BK Board, Principals, and Subject Teachers. The techniques used in this data collection are interviews, observations and document studies, which are complemented by photographs of activities. Analysis begins from the field or empirical facts by plunging into the field, studying, analyzing, interpreting, and drawing conclusions from existing phenomena in the field.Keywords: Teacher Participation BK; MGBK, Professionalism
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Pandaiya, Delvia, Marthinus Ngabalin, and Lindra Yolanda Camerling. "PENGARUH BUDAYA “SATU TUNGKU TIGA BATU” TERHADAP TOLERANSI BERAGAMA MASYARAKAT WERBA FAKFAK PAPUA." Jurnal Misioner 1, no. 1 (March 13, 2021): 18–40. http://dx.doi.org/10.51770/jm.v1i1.5.
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People in Werba village, Fakfak Regency, and Papua live in a plurality of religions with a high religious tolerance. Within a family, there can be three different religions: Protestant Christianity, Islam and Catholicism. Interfaith marriage is accepted and practised as a matter, of course. In the construction of a house of worship, there are committee members from other religions. This lifestyle seems to be influenced by the local culture. This study aims to describe the influence of culture in a pluralist lifestyle with high religious tolerance. The method used is descriptive-qualitative. The data collection technique was interviews with informants from traditional and religious leaders in Werba village, Fakfak District, Papua. The results showed that the basic pluralist life and religious tolerance in Werba village were influenced by the local community's powerful kinship system. The main philosophy is one stove of three stones which means one family of three religions. Kinship, kinship, brotherhood is the primary basis of social life, including religious life.
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Wiradnyana, Ketut. "Toguan dan Batu Siungkap Ungkapon, Paradigma Objek Arkeologis Bagi Masyarakat Batak Toba di ipang." Berkala Arkeologi Sangkhakala 17, no. 1 (January 5, 2018): 1. http://dx.doi.org/10.24832/bas.v17i1.90.
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AbstractThe paradigm of archaeological objects in Tipang called Toguan and Siungkap ungkapon stones should be revealed in order to interpret the meaning they contain. Those objects have been dead monument due to the loss of cultural elements that make it difficult for the local people to understand. Emic and ethical sorting, supported by the qualitative method with the inductive reasoning, is done to discover what the local people and various sources or cross-cultural concepts understand of their philosophy. The comparative study on the archaeological objects meanings results in the interpretation of Toguan and Siungkap ungkapon stones as a single entity of symbolism or medium to various rites to reach the ancestors. On the other hand, their separate entity interpretations will suggest Toguan as a part of a farming rite area and Siungkap ungkapon stone as a part of a suggested farming procession.AbstrakPengungkapan atas paradigma objek arkeologis di Tipang yang disebut Toguan dan Batu Siungkap ungkapon dalam kaitannya dengan pemahaman makna yang dikandungnya. Makna objek tersebut kurang jelas dipahami masyarakat pendukungnya akibat perubahan unsur budaya sehingga menjadikan sifatnya died monument. Untuk memahami kedua objek dimaksud maka dilakukan pemilahan menurut tataran emik dan etik, sehingga akan dipahami konsep menurut pengertian masyarakat lokal dan juga konsep-konsep dalam berbagai sumber/lintas budaya. Untuk itu maka metode yang digunakan adalah kualitatif dengan alur penalaran induktif. Perbandingan makna objek pada masyarakat dengan data etik tersebut maka akan didapatkan pemahaman bahwa, jika Toguan dan Batu Siungkap ungkapon itu dimaknai sebagai satu kesatuan objek, yaitu sebagai areal berbagai ritus sehingga Batu Siungkap ungkapon itu bermakna sebagai simbol atau media penghubung nenek moyang. Sedangkan jika kedua objek arkeologis dimaknai masing-masing sebagai kesatuan yang berbeda maka Toguan itu merupakan areal ritus pertanian dan Batu Siungkap ungkapon sebagai bagian dari saran prosesi ritus pertanian.
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Tan, Peter K. W. "Englishised names?" English Today 17, no. 4 (October 2001): 45–53. http://dx.doi.org/10.1017/s0266078401004059.
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An analysis of naming patterns among ethnic-Chinese Singaporeans.The study of names (or, to give it its Sunday name, onomastics) has not always been accorded high academic prestige and is often thought of as a non-specialist's hobby horse. The fact that most books on naming in bookshops seem to address only prospective parents who need to name their child also does not give the study a high standing. In the university context, this is not something that receives a lot of attention, except within semantics and philosophy where the status of names (as opposed to other words) has been discussed; and within the history of English where place names are studied in relation to their etymology. In this journal, though, attention has been given to commercial names (Banu & Sussex (2001), McArthur (2000)) because of interesting instances of hybridisation involving English and other languages.
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Munastiwi, Erni, and Marfuah Marfuah. "Islamic Education in Indonesia and Malaysia: Comparison of Islamic Education Learning Management Implementation." Jurnal Pendidikan Islam 8, no. 1 (August 28, 2019): 1–26. http://dx.doi.org/10.14421/jpi.2019.81.1-26.
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This study aims to reveal the comparative management of Islamic Education (Islamic Education) learning in Indonesia and Malaysia. The research method was a case study. The aspect of the study includes planning, implementation, and evaluation. Data collecting techniques were documents, archive records, interviews, and observations. The informant selection technique was a purposive sampling procedure from Madrasah Ibtidaiyah (MI) Bego, Sembego, Maguwoharjo, Depok, Sleman, Yogyakarta, Indonesia and Sekolah Rendah Malaysia (Malaysian Primary School) or Sekolah Kebangsaan (Malay-medium National Schools) Jelotong, Paritraja, Batu Pahat, Johor, Malaysia. The results of the study show that both Indonesia and Malaysia produce similarities in terms of the stages of the planning, implementation, and evaluation processes. The uniqueness of other similarities can be found in choosing the topic of Islamic religious subjects in the learning process. In addition to the similarities, there are differences in the underlying philosophy of making an Islamic Education curriculum.
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Razak, Badi. "PENERAPAN METODE DESIGN THINKING PADA APLIKASI KOMUNITAS PENGHOBI BATU MULIA NUSANTARA." Ekono Insentif 14, no. 2 (November 29, 2020): 129–40. http://dx.doi.org/10.36787/jei.v14i2.402.
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Abstrak – Kegemaran mengoleksi jenis permata dalam negeri atau disebut akik, sebenarnya telah lama membudaya di masyarakat, bahkan sejak era Nusantara. Kearifan leluhur ini dilestarikan, melalui cara mereka menaksir kualitas permatanya. Bagi kalangan penghobi ini, corak bebatuan dapat merepresentasikan simbol-simbol tertentu, yang tafsirnya sarat ajaran animisme (metafisik). Terjadinya fenomena Demam Akik sekaligus menjadi tanda suksesnya pengaruh barat; yang lebih memaknai permata sebagai perhiasan (fisik). Barang yang tadinya dianggap tidak bernilai, kini menjadi komoditi yang melajukan perekonomian nasional. Namun, melonjaknya permintaan pasar ternyata tidak ditunjang dengan meningkatnya wawasan (product knowledge), sehingga beresiko menjadi korban penipuan atau terjadi kesalahan pembelian. Perancangan ini pun bertujuan untuk meraih kembali loyalitas mereka, dengan pertama, memenuhi haknya sebagai konsumen melalui perancangan sarana informasi, interaksi, dan transaksi. Gaya hidup terkini yang menuntut kemudahan dan kecepatan informasi, menjadikan aplikasi sebagai pilihan media perancangan. Pendekatan melalui metode design thinking (empathize, define, ideate, prototype, test). Aplikasi yang dinamakan BATARA (akronim dari “batu mulia Nusantara”) akan menjadi forum komunitas maya untuk penghobi permata di seluruh Indonesia. Dengan adanya sistem integrasi ketiga sarana (informasi, interaksi, dan transaksi), penghobi kini mudah mengakses informasi yang akurat dan berdiskusi langsung dengan para ahlinya. Penghobi pun dapat menjalin silaturahmi, bertukar gagasan dan pengalaman, hingga melakukan transaksi bersama anggota lainnya. Hasil pengujian menunjukkan: aplikasi BATARA menjadi media daring yang efektif, sebagai upaya membangkitkan kembali sector industri permata khas Indonesia.
Abstract – The hobby of collecting domestic gems or locally called 'akik', has long been a part of the Indonesian culture. This indigenous heritage can be traced from their method of quality assessment. For these hobbyists, the pattern in gems can represent the symbol of the supernatural powers, with its interpretation based on animist (metaphysical). The occurrence of social phenomenon ‘gems rush' in Indonesia, is also a sign that western philosophy, which assesses the quality of gems as a type of jewelry (physical), has affected the public perceptions. This type of gems, that were considered not valuable, now transformed into a national flagship commodity. However, this promising market demand, was not accompanied by consumer education or adequate insight. This market condition makes the hobbyists purchased gems that are not meet their expectations, which in turn, has made them lost interest in collecting more. This study aims to regain the trust of the hobbyists, by first of all, fulfilling his rights as a consumer through the design of information, interaction, and transaction facilities. This research uses design thinking approach through the stages of empathize, define, ideate, prototype, and test. The lifestyle in this millennial era, demands the ease and speed of information, making the smartphone application as a choice for this media output. The application is named BATARA and specially designed as a community media for Indonesian gems lovers. With the integration of the application’s three main features (information, interaction, and transaction), today’s hobbyists can gain convenience to access all the accurate information and discuss it directly from the experts. Applications also greatly facilitate the hobbyist to keep connected in group networks, and start discussing new topics with fellow members. They can also use the other main feature to trade their gems collection with members from all regions of the country. Test results from this study concluded that BATARA can be an effective online media, to support the return of the Indonesian gems industry.
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Vries, Petra De. "BOOK REVIEW: Maralee Mayberry, Banu Subramaniam, and Lisa H. Weasel.FEMINIST SCIENCE STUDIES: A NEW GENERATION.New York: Routledge. 2001." Hypatia: A Journal of Feminist Philosophy 19, no. 1 (January 2004): 303–5. http://dx.doi.org/10.2979/hyp.2004.19.1.303.
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de Vries, Petra. "Maralee May-Berry, Banu Subramaniam, and Lisa H. Weasel Feminist Science Studies: A New Generation. New York, Routledge, 2001." Hypatia 19, no. 1 (2004): 303–5. http://dx.doi.org/10.1017/s0887536700014112.
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Michael, Tomy, Erwin Siregar, Ryan Gabriel Siregar, I. Wayan Lastika Yasa, and I. Made Wirangga Kusuma. "The Principle of Synderesis in Interpreting Legislation." International Journal of Multicultural and Multireligious Understanding 8, no. 7 (July 8, 2021): 37. http://dx.doi.org/10.18415/ijmmu.v8i7.2877.
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In this study, the method of legal interpretation plays an important role in finding answers to research questions. In the study of statutory regulations, understanding a statutory regulation requires a separate understanding technique. Does the understanding technique itself use reading or interpreting techniques, but all of which must produce the common good. This common good is often called the bonum commune. In the study of legal philosophy, legal justice is the highest goal of law. In the concept of the welfare state, bonum commune is an entity related to the teleology of the felling of being well. Bonum commune doesn’t mean that we define a standard principle that must be enforced and apply to everyone. Bonum commune is related to human awareness as part of a community that needs each other and leads to a good state of society. The principle of synderesis when used to interpret the entire Regent Decree Number 20 of 1997, the legal solution was found, namely Batu Tiga Village existed before the Regent’s Decree Number 20 of 1997 because the statutory regulations that were ius constitutum originated from the prevailing customs in the community.
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Vaira, Rizky, Yanti Yanti, and Asri Hidayat. "A qualitative study of partnership between woman and midwife within midwife-led care clinic." Journal of Health Technology Assessment in Midwifery 3, no. 1 (May 20, 2020): 29–45. http://dx.doi.org/10.31101/jhtam.1368.
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One indirect causes of maternal mortality in Indonesia is "Three Delays", delays in: (1) deciding to seek appropriate medical help for an obstetric emergency; (2) reaching an appropriate obstetric facility; and (3) receiving adequate care when a facility is reached, which has relation with the lack of women's ability in empowering herself to actively participate and to make suitable decisions about midwifery care they need. The research aims to explore the partnership between woman and midwife in midwifery care. A descriptive qualitative study was conducted using a convenience sample of six low-risk women after they had given birth and six midwives from six geographically distinct midwife-led care clinic in Bantul Regency. Data were collected through semi‑structured in‑depth interviews. The interview was conducted two to three times and recorded by audio record. Interviews were transcribed and analyzed by the thematic analysis according to Cresswell approach. Seven major themes were identified: (a) midwives ability to partner with women, (b) equality and reciprocity, (c) negotiation, (d) empowerment, (e) trust and time, (f) sharing power and responsibility, and (g) professional friendship. Most of the women are not capable to empower themselves such as less participating in decision making, less considerate in choosing a birthing position, and worsen by the limitations of midwives availability during the delivery process. Midwives need to reflect more the philosophy meaning inside the midwifery care and strengthen the midwifery professionals curriculum in order to persuade women as a partner who capable to empower themselves and to participate actively.
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Lee, Sang-Mog, and Daniel Robineau. "Les cétacés des gravures rupestres néolithiques de Bangu-dae (Corée du Sud) et les débuts de la chasse à la baleine dans le Pacifique nord-ouest." L'Anthropologie 108, no. 1 (January 2004): 137–51. http://dx.doi.org/10.1016/j.anthro.2004.01.001.
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Rusmana, Tatang. "Rekontruksi Nilai-Nilai Konsep Tritangtu Sunda Sebagai Metode Penciptaan Teater Ke Dalam Bentuk Teater Kontemporer." Mudra Jurnal Seni Budaya 33, no. 1 (March 6, 2018): 114. http://dx.doi.org/10.31091/mudra.v33i1.314.
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Konsep filosofi Tritangtu Sunda, sebagai falsafah hidup masyarakat Sunda di Kabupaten Bandung. memiliki tiga makna penting tentang pembagian dunia, tiga dunia itu yakni Buana Nyungcung (Dunia Atas, simbolnya; Langit, Air, dan Perempuan), Buana Larang (Dunia Bawah, simbolnya; Bumi, Tanah, dan Laki-laki), dan Buana Pancatengah (Dunia Tengah, simbolnya; Batu, Manusia, Laki-laki dan Perempuan). Tritangtu Sunda merupakan perspektif penyatuan tiga dunia dalam kehidupan masyarakat petani. Penyatuan tersebut yaitu perkawinan Buana Nyungcung dengan Buana Larang, dan Buana Pancatengah-lah yang menyatukannya. Konsep Tritangtu Sunda berpengaruh terhadap seni tutur Wawacan yang lazim ditampilkan ke dalam Seni Beluk. Wawacan inilah yang ikut membentuk pikiran kolektif masyarakat Sunda. Wawacan yang menjadi sumber penelitian disertasi ini adalah “Wawacan Nata Sukma” yang ditulis anonim oleh masyarakat Banjaran, Kabupaten Bandung tahun 1833 M (abad ke-19) dalam masa “tanam paksa” untuk menanam kopi di Pangalengan. Tritangtu Sunda akan difungsikan sebagai perangkat penciptaan seni teater berbasis teater kontemporer (terutama penyutradaraan). Penelitian menggunakan penajaman teori resepsi Isser, untuk mengaktualisasikan karya dengan cara yang berbeda, karena tidak ada tafsir tunggal yang benar (Culler, 2003). Pendekatan lain pendapat George Land dari teori transformasi, diartikan sebagai sebuah kreasi baru atau perubahan ke bentuk yang baru baik secara fungsi maupun strukturnya. “To transform”, berarti mengkreasikan yang baru yang belum pernah ada sebelumnya, transformasi juga bisa berarti perubahan “polapikir”. Perangkat penelitian menggunakan metoda yang disarankan Schechner (2002 dan 2004) dan metode mise en scene yang dirumuskan oleh Patrice Pavis. The concept of the Sunda Tritangtu philosophy, is the life philosophy of the Sundanese community including in Bandung regency. Derived from this philosophy are three important meanings of the division of the world, the three worlds are Buana Nyungcung (Upper world, its symbols: Heavens, Water, and Woman), Buana Larang (Underworld, symbols; Earth, Land and Man), and Buana Pancatengah (Middle world, symbol: Stone, Man, Man and Woman). The Sundanese Tritangtu is the perspective of the unification of the three aforementioned worlds in peasant life. The union is the marriage of Buana Nyungcung with Buana Larang, and Buana Pancatengah is the one that unites it. The concept of the Sundanese Tritangtu influences the art of Wawacan speech that is commonly integrated into the art of Beluk. Wawacan is a contributing factor in what helped shape the collective minds of the Sundanese people. Wawacan, which is the source of this dissertation research, is "Wawacan Nata Sukma”, written anonymously by Banjaran society, Regency of Bandung in 1833 AD (19th century) during "Cultuurstelsel" to grow coffee in Pangalengan. Sunda Tritangtu functions as a tool for the creation of theater based contemporary theater modalities (especially directing). This research uses Isser's reception theory, to actualize the work in different ways. There is no single correct interpretation (Culler, 2003). Another approach of George Land's opinion of the theory of transformation, defined as a new creation or change to a new form both in function and structure. "To transform", means creating a new one that has never existed before, transformation can also mean a change of "mindset". The research used Schechner's method (2004 and 2004) and the mise en scene method formulated by Patrice Pavis.
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Darden, Lindley. "Mechanisms in Molecular Biology. Elements in the Philosophy of Biology. By Tudo M. Baetu. Cambridge and New York: Cambridge University Press. $18.00 (paper). iv + 74 p.; ill.; no index. ISBN: 978-1-108-74230-6. 2019." Quarterly Review of Biology 96, no. 2 (June 1, 2021): 151–52. http://dx.doi.org/10.1086/714462.
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Nasr, Seyyed Hossein. "Feature ReviewsFondateurs et commentateurs: Banu Musa, Ibn Qurra, Ibn Sinan, al-Khazin, al-Quhi, Ibn al-Samh, Ibn Hud. Roshdi RashedIbn al-Haytham. Roshdi Rashed." Isis 89, no. 1 (March 1998): 112–13. http://dx.doi.org/10.1086/383928.
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Prasad, Amit. "Banu Subramaniam. Holy Science: The Biopolitics of Hindu Nationalism. (Feminist Technosciences.) xviii + 291 pp., notes, index. Seattle: University of Washington Press, 2019. $30 (paper). Hardcover and e-book available." Isis 111, no. 3 (September 1, 2020): 694–95. http://dx.doi.org/10.1086/710725.
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Dos Santos, Rodrigo. "Filosofia africana e etnofilosofia: Uma abordagem da concepção de Paulin Hountondji a partir do baraperspectivismo." Das Questões 4, no. 1 (September 27, 2016). http://dx.doi.org/10.26512/dasquestoes.v4i1.16211.
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Resumo: Este trabalho é uma abordagem da concepção de filosofia africana em Paulin Hountondji e de sua crítica ao livro Filosofia bantu. Tal abordagem se desenvolve com base no conceito de baraperspectivismo, um paradigma de produção teórica que nasceu do desejo de superar as determinações do lógos e os preconceitos da ciência produzidos na modernidade. Palavras-chave: filosofia africana, etnofilosofia, Paulin Hountondji, filosofia bantu, Placide Tempels, baraperspectivismo, filosofia do trágico. Abstract: This work is an approach to the design of African philosophy in Paulin Hountondji and his criticism of the book Bantu philosophy. Such an approach is based on the concept of baraperspectivism, a theoretical production paradigm that was born from the desire to overcome the determinations of lógos and the prejudices of science produced in modernity. Keywords: African philosophy, ethnophilosophy, Paulin Hountondji, Bantu philosophy, Placide Tempels, baraperspectivismo, tragic philosophy.
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Gondim, Elnora, and Tiago Tendai Chingore. "AS CONCEPÇÕES AFRICANAS DO SER HUMANO: LEITURAS CRÍTICAS À PARTIR DA BANTU PHILOSOPHY DE PLACIDE TEMPELS." Prometheus - Journal of Philosophy, no. 35 (August 6, 2020). http://dx.doi.org/10.52052/issn.2176-5960.pro.v13i35.14061.
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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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Lento, Mzukisi. "The Deification of Black Consciousness as an Alternative Ideology in Simphiwe Dana’s “Bantu Biko Street”." Commonwealth Youth and Development 18, no. 1 (July 27, 2021). http://dx.doi.org/10.25159/2663-6549/8473.
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In the context of gender-based violence and xenophobia (black on black violence), the question is being asked whether black people hate themselves. Scholars have sought explanations for these social ills in socio-economic challenges that are a legacy of apartheid. These challenges have continued in the post-apartheid era. One cultural site in which poverty and violence have been reflected is the song “Bantu Biko Street” by Simphiwe Dana. The singer invokes Bantu Biko’s philosophy of Black Consciousness as a possible solution. This article closely reads this song and argues that the current government fails to deliver its material promises. The article also depicts Black Consciousness as a possible alternative ideology to foster black pride, hope and communal sharing.
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Brás, José Viegas. "In The Mirror Game: Ubuntu Philosophy and Umbundu." INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY RESEARCH AND ANALYSIS 03, no. 12 (December 31, 2020). http://dx.doi.org/10.47191/ijmra/v3-i12-18.
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The Epistemologies of the South awaken our reflection to knowledge and practices of the traditional African culture which have been silenced in the historical unfolding. Such is the case of Ubuntu. In this philosophy of life, we have an existence which is only an existence because there are other existences. In this culture, which has an almost endless capacity for seeking consensus and reconciliation, a shift has taken place from an excluding notion of identity “I am because you are not” to an inclusive notion “I am because we are, and because we are then I am”. In this sense, we formulate as starting question to know how the concerns contained in the Ubuntu philosophy find expression in the oral heritage of Umbundu, given that they belong to the same linguistic matrix of Bantu. As core goal of this study we highlight: to interpret how Umbundu has integrated, preserved and disseminated the principles of the Ubuntu philosophy of life. We selected as sources of this research elements of the oral heritage (folk songs, folk poetry, proverbs, lullabies, chants). The methodology used focuses on the analysis of the structuring principles of the Ubuntu philosophy: 1) to live at peace with oneself (relation with self); 2) to live at peace with the other (relation with the others); and 3) to live in harmony with nature and the cosmos (relation with the universe). The findings of our research have led us to conclude that principles can be found in the oral heritage of Umbundu that have helped perpetuate and disseminate the Ubuntu philosophy. So, the oral heritage of Umbundu has contributed to renew the spirit of solidarity and the spirit of belonging to the universe and to the human community, through the belief that everything in the universe exists in full connection.
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JERRO, KYLE. "Applied Objects and the Syntax–Semantics Interface." Journal of Linguistics, June 19, 2020, 1–39. http://dx.doi.org/10.1017/s0022226720000225.
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This paper investigates the syntax–semantics interface within the domain of the realization of applied objects in Bantu languages, and I argue that the syntactic structure and semantic contribution of a given argument-licensing functional head (here, the applicative) do not covary. Specifically, I show that in principle, both high and low applicatives can (and should) be available with any type of applicative and not tied to a specific semantics (such as transfer of possession) or thematic role, as proposed in earlier work. Furthermore, I reject the centrality of thematic roles as a component of grammar that determines the grammatical function of applied objects, and I propose instead a typology of Bantu applied objects based on their semantic and morphological properties. This approach makes several predictions about applied objects: (i) syntactic and semantic diagnostics for high and low applicatives need not pattern together, (ii) syntactic asymmetry (such as c-command) can arise for applied objects which pattern symmetrically with other diagnostics (such as passivization), and (iii) the type of an applied object does not universally capture symmetry properties cross-linguistically. The view put forward in this paper provides a framework that can better capture this type of variation with object symmetry in Bantu languages as well as language-internal facts about applied objects; more generally, this paper sheds light on the nature of the syntax–semantic interface by showing that the meaning of a functional head is not necessarily determined by its syntactic position.
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Dolamo, Ramathate T. H. "Stephen Bantu Biko: An agent of change in South Africa’s socio-politico-religious landscape." HTS Teologiese Studies / Theological Studies 75, no. 4 (July 29, 2019). http://dx.doi.org/10.4102/hts.v75i4.5420.
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This article examines and analyses Biko’s contribution to the liberation struggle in South Africa from the perspective of politics and religion. Through his leading participation in Black Consciousness Movement and Black Theology Project, Biko has not only influenced the direction of the liberation agenda, but he has also left a legacy that if the liberated and democratic South Africa were to follow, this country would be a much better place for all to live in. In fact, the continent as a whole through its endeavours in the African Union underpinned by the African Renaissance philosophy would go a long way in forging unity among the continent’s nation states. Biko’s legacy covers among other things identity, human dignity, education, research, health and job creation. This article will have far reaching implications for the relations between the democratic state and the church in South Africa, more so that there has been such a lack of the church’s prophecy for the past 25 years.
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Kobe, Sandiswa L. "Ubuntu as a spirituality of liberation for black theology of liberation." HTS Teologiese Studies / Theological Studies 77, no. 3 (January 19, 2021). http://dx.doi.org/10.4102/hts.v77i3.6176.
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This article aims to respond to Vuyani Vellem’s challenge to black theology of liberation (BTL) to ‘think beyond rethinking and repeating its tried and tested ways of responding to black pain caused by racism and colonialism’. Vellem argued that ‘BTL needs to unthink the west by focusing on and retaining African spirituality as a cognitive spirituality’ for the liberation of black people in South Africa. This article argues that Ubuntu is the spirituality of liberation that BTL needs to advance as one of its interlocutors. This research work will consult the literature emerging from African philosophy, ethics, spirituality and BTL arguing that Ubuntu is an indigenous philosophy, spirituality that continues to exist in the languages and culture of the Abantu (Bantu) speaking people. This article is dedicated to the memory of Vellem as a BTL scholar and a faithful believer of the liberative paradigms of BTL.Contribution: The scholarly contribution of this article is its focus on the systematic and practical reflection, within a paradigm in which the intersection of religious studies, social sciences and humanities generate an interdisciplinary contested discourse.