The document discusses the Swahili language and its role in East African culture. It explores the history and spread of Swahili along the East African coast due to trade. While Swahili united Tanzania as a national language, it has faced resistance in Kenya due to tribal identities and the promotion of English. However, Swahili remains an important part of coastal cultural identity and may withstand pressures from globalization to preserve the language long-term.
How To Say The Main Words In Different LanguagesLily Lake
The document discusses various languages around the world and provides a brief overview of each one, including information on where it is spoken and a common phrase for "I love you" in that language. Over 30 languages are mentioned, ranging from widely spoken ones like Spanish, Mandarin Chinese, and English to smaller languages like Bambara, Cheyenne, and Faroese. For each one a short description is given about its linguistic classification and where its speakers are located.
THE POWER OF SOUND AND IMAGES SAFEGUARDING SONG AND DANCE TRADITIONS IN ZIMBABWEvictor Nduna
This document discusses the importance of documenting traditional songs and dances in Zimbabwe to preserve indigenous cultural heritage. It describes how songs passed down orally have served as historical records, but modernization is disrupting this oral tradition. While paper is ineffective for capturing performance-based cultural expressions, the introduction of audio and video recording in the late 19th century allowed for more comprehensive documentation. The document relates experiences from Zimbabwe's National Archives recording traditional songs and dances, emphasizing the importance of capturing all contextual aspects to fully convey cultural meaning.
- Pakistan has a large and growing population, with over 70 living languages spoken. Urdu is the national language but is only spoken natively by 7% of the population, while English has official status.
- The country's language in education policy has evolved since independence, with English recognized as important for examinations, higher education, employment and social mobility. However, early education is best provided in a child's home language.
- A proposed strategy focuses on supporting English language teaching while acknowledging the importance of mother tongue education. It also considers the ethical implications and seeks to identify how development in Pakistan can best be advanced.
This document discusses the various languages spoken in Pakistan. It begins by noting that Urdu is the national language but that many other languages are spoken regionally, including Balochi, Sindhi, Punjabi, and Pashto. It then provides brief overviews of each of these languages, describing their origins and influences. Balochi originated from tribes migrating from Iran and is spoken in Balochistan. Sindhi has been influenced by Arabic and Persian. Punjabi has influences from Persian, Arabic, Hindi, and others. Pashto is spoken in Khyber Pakhtunkhwa and parts of Balochistan and has been influenced by Arabic, Persian, and Greek.
Learn urdu language in hyderabad with iiafl the best urdu coaching institute in hyderabad having most talented and experienced staff to train you in the language.Urdu is an Indian Language which originated from the indian subcontinent.It is a mixture of various language like hindi,persian,arabic etc.It has minor lingual differences. It has a totally different script. about 65 million people speak urdu through out the globe with either it being a first or a second language.
Urdu was chosen as the national language of Pakistan for several reasons:
1) It has a long history in the region dating back to the Mughal period and was widely used and understood.
2) It has a rich literary tradition with some of the earliest poets writing in Urdu, establishing it as an important language.
3) It was closely associated with the Pakistan movement and helping to unite Muslims, so it was seen as an appropriate unifying language for the new nation of Pakistan.
Linguistic Biographies of Wutun Speakers in QinghaiGerald Roche
This document discusses linguistic biographies of Wutun speakers in Qinghai, China. Wutun is a variety of Northwest Mandarin spoken by around 4,000 people in Qinghai province. It has been heavily influenced by contact with Amdo Tibetan. The project involves collecting biographies of multilingual Wutun speakers through interviews. A preliminary biography of a young Wutun woman is provided. She speaks Wutun, Tibetan and Chinese. While Wutun is used at home, Tibetan is the main language of education. She views Wutun's future as threatened by mixed marriages and a shift to Tibetan and Chinese but wants to pass Wutun on to her children.
How To Say The Main Words In Different LanguagesLily Lake
The document discusses various languages around the world and provides a brief overview of each one, including information on where it is spoken and a common phrase for "I love you" in that language. Over 30 languages are mentioned, ranging from widely spoken ones like Spanish, Mandarin Chinese, and English to smaller languages like Bambara, Cheyenne, and Faroese. For each one a short description is given about its linguistic classification and where its speakers are located.
THE POWER OF SOUND AND IMAGES SAFEGUARDING SONG AND DANCE TRADITIONS IN ZIMBABWEvictor Nduna
This document discusses the importance of documenting traditional songs and dances in Zimbabwe to preserve indigenous cultural heritage. It describes how songs passed down orally have served as historical records, but modernization is disrupting this oral tradition. While paper is ineffective for capturing performance-based cultural expressions, the introduction of audio and video recording in the late 19th century allowed for more comprehensive documentation. The document relates experiences from Zimbabwe's National Archives recording traditional songs and dances, emphasizing the importance of capturing all contextual aspects to fully convey cultural meaning.
- Pakistan has a large and growing population, with over 70 living languages spoken. Urdu is the national language but is only spoken natively by 7% of the population, while English has official status.
- The country's language in education policy has evolved since independence, with English recognized as important for examinations, higher education, employment and social mobility. However, early education is best provided in a child's home language.
- A proposed strategy focuses on supporting English language teaching while acknowledging the importance of mother tongue education. It also considers the ethical implications and seeks to identify how development in Pakistan can best be advanced.
This document discusses the various languages spoken in Pakistan. It begins by noting that Urdu is the national language but that many other languages are spoken regionally, including Balochi, Sindhi, Punjabi, and Pashto. It then provides brief overviews of each of these languages, describing their origins and influences. Balochi originated from tribes migrating from Iran and is spoken in Balochistan. Sindhi has been influenced by Arabic and Persian. Punjabi has influences from Persian, Arabic, Hindi, and others. Pashto is spoken in Khyber Pakhtunkhwa and parts of Balochistan and has been influenced by Arabic, Persian, and Greek.
Learn urdu language in hyderabad with iiafl the best urdu coaching institute in hyderabad having most talented and experienced staff to train you in the language.Urdu is an Indian Language which originated from the indian subcontinent.It is a mixture of various language like hindi,persian,arabic etc.It has minor lingual differences. It has a totally different script. about 65 million people speak urdu through out the globe with either it being a first or a second language.
Urdu was chosen as the national language of Pakistan for several reasons:
1) It has a long history in the region dating back to the Mughal period and was widely used and understood.
2) It has a rich literary tradition with some of the earliest poets writing in Urdu, establishing it as an important language.
3) It was closely associated with the Pakistan movement and helping to unite Muslims, so it was seen as an appropriate unifying language for the new nation of Pakistan.
Linguistic Biographies of Wutun Speakers in QinghaiGerald Roche
This document discusses linguistic biographies of Wutun speakers in Qinghai, China. Wutun is a variety of Northwest Mandarin spoken by around 4,000 people in Qinghai province. It has been heavily influenced by contact with Amdo Tibetan. The project involves collecting biographies of multilingual Wutun speakers through interviews. A preliminary biography of a young Wutun woman is provided. She speaks Wutun, Tibetan and Chinese. While Wutun is used at home, Tibetan is the main language of education. She views Wutun's future as threatened by mixed marriages and a shift to Tibetan and Chinese but wants to pass Wutun on to her children.
Socio-linguistics Aspects
Linguistic variations
Urdu enjoys the status of being the mother tongue of 80 millions people of the world
Urdu language, by its very nature, is an accommodative language
Since its emergence, it has assimilated the linguistic features from all languages with which it came into contact
They differ only on the bases of script
Contemporary issues of ethnicity and inequalityKing Morris
This document discusses ethnicity, inequality, and indigenous rights issues among the San people in Botswana from the perspective of Morris J. It defines key terms like ethnicity, inequality, and discusses the negative connotations of names used for the San like "Basarwa" and "Bushmen". It outlines the diversity of San groups, issues of language and culture promotion, lack of political representation, advocacy efforts, and how the San have defined themselves as indigenous peoples seeking to reassert their rights in the face of historical mistreatment and discrimination.
This document provides an overview of key information about volunteering in Tanzania. It discusses Tanzania's climate and weather, noting warm temperatures year-round. It also outlines the country's population, capital, ethnic groups, languages, religions, government, and economic challenges. The document emphasizes that volunteering can help boost Tanzania's social and economic development. It encourages potential volunteers to learn about Tanzanian culture and history during their time there through organized cultural activities.
The document discusses the relationship between language and culture. It makes three key points:
1. Language and culture have a close, intertwined relationship where they influence each other. Culture can affect the structure and content of language, while language is also important for transmitting and preserving culture.
2. Sapir-Whorf hypothesis proposes that language influences thought and worldview. While the strongest version that language determines thought has been disproven, it is widely accepted that language does have some influence on cognition.
3. Different cultures have different languages that reflect aspects of that culture. Physical environments, kinship systems, and other cultural domains can leave traces in a culture's vocabulary, pronunciation and meanings of words
Balochi is the language spoken in Balochistan province of Pakistan. There are two main dialects of Balochi - Sulemanki and Mekrani. Balochi was brought to the region by nomadic tribes from north-west Iran who rarely settled in one place for long, contributing to Balochi remaining primarily an oral language with little early development of poetry and prose. After Pakistan's partition, steps were taken to promote Balochi, including starting Balochi language radio broadcasts from Karachi and Quetta television, establishing literary associations, and the emergence of modern Balochi poets and writers working to advance the language.
Urdu is the national language of Pakistan while English and Arabic are also official languages. The majority of languages in Pakistan belong to the Indo-European family, primarily Indo-Aryan languages like Urdu, Punjabi, and Sindhi. Other major language groups include Iranian languages and a few languages from other families such as Dravidian and Tibeto-Burman. All languages of Pakistan are written using the Nasta'liq variant of the Persian-Arabic script.
The document discusses the refugee crisis in Afghanistan over the past 30 years of conflict. Millions of Afghans became refugees, most fleeing to neighboring Iran and Pakistan. Others went to the United States, Asia, and Europe. After the establishment of a new government, over 4 million refugees returned to Afghanistan. The country is linguistically diverse, with over 30 languages spoken, though the most common official languages are Pashto, Dari, Balochi, Uzbek, and Tajik.
The document provides information about the Tswana people of southern Africa. It states that Tswana refers to several related ethnic groups who share a common language and customs. The principal Tswana clans are listed. Tswana society is described as comprising men, women, children, and ancestors, and emphasizing responsibilities over individual rights. Traditional Tswana religion centers around a supreme god and ancestral spirits.
The document provides information about the Tswana people of southern Africa. It states that Tswana refers to several related ethnic groups who share a common language and customs. The principal Tswana clans are listed. Tswana society is described as comprising men, women, children, and ancestors who possess supernatural powers. Traditional Tswana social organization is also outlined.
The document discusses the relationship between Arabic and Swahili languages. It notes that while Swahili originated as a Bantu language, it has incorporated a significant amount of vocabulary from Arabic through the contact between Swahili people and Arab traders on the Swahili Coast. Specifically, around 30% of Swahili words are derived from Arabic. This linguistic influence occurred as the Swahili adopted Islam and used the Quran, which exposed them to the Arabic language. The document also provides background on the histories of Arabic and Swahili.
The document summarizes four main African ethnic groups:
1) Arabs, found in Northern Africa and Southwest Asia who speak Arabic and practice Islam.
2) Ashanti of Ghana who speak Twi and live in extended families, following a religion blending spirituality and nature.
3) Bantu, a grouping of over 400 ethnic groups across Central and Southern Africa who speak related Bantu languages.
4) Swahili of East Africa, whose language mixes Arabic and local tongues, and who are predominantly Muslim traders.
What do people speak in Kenya? Well... English! ...and Swahili amongst other languages. How have these languages and the history of this nation influenced their dialect? Take a look...
The document summarizes four major African ethnic groups - Arabs, Ashanti, Bantu, and Swahili. It provides details on their origins, languages, religions, and locations in Africa. The Arabs are mostly located in Northern Africa and Southwest Asia, speaking Arabic and usually following Islam. The Ashanti live in Ghana and speak Twi, practicing a mixture of spiritual beliefs. Bantu refers to over 400 groups across Central and Southern Africa that speak related languages. The Swahili are based along the East African coast, with their language influenced by Arabic and local languages, and most being Muslim.
The Indonesian ancestors began migrating to the Philippines around 5,000-6,000 years ago, influencing the development of Filipino languages. Early Filipino societies were composed of small coastal communities called barangays, each led by a Datu. These barangays traded with one another but owed allegiance to different leaders. Indonesian, Tagalog, and other Philippine languages share Austronesian roots and contributed many words to one another's vocabularies due to geographic proximity and cultural exchange.
1) The document discusses the languages of Africa during the Middle Ages, focusing on the Bantu migration. There were four main language groups, with Congo-Kordofanian (Bantu) being the most common.
2) Proto-Bantu originated in eastern Nigeria/Cameroon and spread as Bantu-speaking villages grew crowded and people migrated in search of land, a movement called the Bantu Migration. This began around 1000 BC and spread the Bantu language.
3) The Bantu Migration had both positive and negative effects, most notably spreading Bantu languages across central and southern Africa but also causing depopulation and loss of some cultures in the original
30 Spanish Slang Words and Phrases to Master Take Lessons. Wonderful Essay Spanish Slang Thatsnotus. Spanish Slang Essay: Its Uniqueness For those Josiah Williams. Frequently-Used Spanish Slang Terms - My Daily Spanish. What Is Spanish Slang? PDF Slang Spanish Language. 15 most common Spanish slang words and phrases from Spain - Word Coach. 25 Slang Words in Spanish You Need to Know Slang words, Spanish .... learn spanish vocabulary slang phrases with a native spanish speaker .... Resources to Learn Spain Spanish Slang by Speaking Latino. The meaning of the spanish word essay. I dont wanna write my paper Spanish slang essay. Some of the Most Common Slang Expressions in Spain - SpanishPod101 .... 35 Spanish Slang Words and Phrases You Should Know. All the Spanish Slang Terms You Need to Know Spanish slang, Spanish .... 21 Great Spanish Slang Articles from 2012 Spanish slang, Spanish .... Spanish Slang Resources: Learn the Local Language. Curse words in spanish slang essay. Spanish Transition Words For Essays Pdf Sitedoct.org. 30 Great Spanish and Spanish Slang Articles from 2013 by Learning .... Buy Essays Online from Successful Essay - write my spanish essay slang .... essay: Writing an Essay in Spanish. Spanish Essay Phrases for any Essay Teaching Resources. Spanish Slang Spanish slang, Spanish slang words, Learning spanish. Frightening How To Say Essay In Spanish Thatsnotus. Spanish slang Spanish slang, Spanish, Slang. 009 Essay Example Spanish Word Thatsnotus. Spanish Slang from Spain Spanish slang, Spanish, Learning spanish. Spanish Essay Writing. Dame spanish slang essay. Essay in spanish language - formatessay.web.fc2.com Spanish Slang Essay Spanish Slang Essay
THE-COMMON-LANGUAGE-TREE Family in Southeast AsiaJohnCarloEdejer
The document discusses the linguistic composition and cultural influences in Southeast Asia. It notes that the thousands of languages spoken in the region can be traced back to four major families: Sino-Tibetan, Tai, Austronesian, and Austro-Asiatic. It also discusses how Indian and Chinese cultural influences diffused into Southeast Asia over millennia through trade, migration, and conquest, blending with local cultures to create diverse traditions across the region.
This document discusses the debate around the appropriate language to use in African literature. It outlines two main positions on this issue:
1) The Ngugi wa Thiong'o position, which argues that African languages should be used to tell African stories in order to promote those languages and African identity. Ngugi stopped writing in English and switched to writing solely in his native Kikuyu language.
2) The Chinua Achebe position, which maintains that English can be "Africanized" and used to tell African stories and reach a wider audience, while still promoting African perspectives and correcting misrepresentations from European literature.
The document examines different authors and their stances on this debate, discusses the diversity
TALKING ABOUT TRIBEMOVING FROMSTEREOTYPES TO ANALYSIS.docxssuserf9c51d
TALKING ABOUT "TRIBE":
MOVING FROM
STEREOTYPES TO ANALYSIS
highly developed trade networks
without recourse to elaborate states.
Tribe is also used for all sorts of
smaller units of such larger nations,
peoples or ethnic groups. The
followers of a particular local leader
may be called a tribe. Members of an
extended kin-group may be called a
tribe. People who live in a particular
area may be called a tribe. We find
tribes within tribes, and cutting across
other tribes. Offering no useful
distinctions, tribe obscures many. As a
description of a group, tribe means
...
J:-
r-
~-Z
~
J:-
III
o
C...
one, Hutu and Tutsi
lived interspersed in the
same territory. They
spoke the same language,
married each other, and
shared virtually all
aspects of culture. At no point
in history could the distinction
be defined by distinct
territories, one of the key
assumptions built into "tribe."
Tribe is used for groups
who trace dleir heritage to
great kingdoms. It is applied to
Nigeria's Igbo and other peoples who
organized orderly societies composed
of hundreds of local communities and
Benin, who share a
language but have an
eight-hundred year
history of multiple and
sometimes warring city-
states, and of religious
diversity even within the
same extended families.
Tribe is used for Hutu
and Tutsi in the central
African countries of
Rwanda and Burundi .
Yet the two societies
(and regions within
them) have different
histories. And in each
What's Wrong With "Tribe?"
~ Tribe has no coherent meaning.
What is a tribe? The Zulu in South
Africa, whose name and common
identity was forged by the creation of a
powerful state less than two centuries
ago, and who are a bigger group than
French Canadians, are called a tribe. So
are the !Kung hunter-gatherers of
Botswana and Namibia, who number
in the hundreds. The term is applied to
Kenya's Maasai herders and Kikuyu
farmers, and to members of these
groups in cities and towns when they
go dlere to live and work. Tribe is used
for millions of Yoruba in Nigeria and
"tribe" does not contribute to
understanding these identities or the
conflicts sometimes tied to them. There
are, moreover, many less loaded and
more helpful alternative words to use.
Depending on context, people, ethnic
group, nationality, commwlity, village,
chiefdom, or kin-group might be
appropriate. Whatever the term one
uses, it is essential to understand that
identities in Africa are as diverse,
ambiguous, complex, modern, and
changing as anywhere else in the world.
Most scholars already prefer other
terms to "tribe." So, among the media,
does dle British Broadcasting
Corporation. But "tribal" and
"Afi-ican" are still virtually synonyms in
most media, among policy-makers and
among Western publics. Clearing away
this stereotype, dlis paper argues, is an
essential step for beginning to
understand the diversity and richness
of African realities.
II
or most people in Western
c ...
This presentation will give you information about Historical overview of african Peoples African arts and crafts Folklore and religion Clothing and CuisineAfrican music and there Languages find more http://www.ghanalive.tv/
This document provides a history of language policy in South Africa from the colonial era to the post-apartheid constitution. It discusses how under apartheid, Afrikaans and English were promoted through the education system while indigenous African languages were marginalized. The current constitution recognizes 11 official languages and 26 other languages to promote multilingualism. However, in practice English dominates the public sphere. The document examines the challenges in implementing language policies that balance linguistic rights while promoting the use of underutilized official languages.
Socio-linguistics Aspects
Linguistic variations
Urdu enjoys the status of being the mother tongue of 80 millions people of the world
Urdu language, by its very nature, is an accommodative language
Since its emergence, it has assimilated the linguistic features from all languages with which it came into contact
They differ only on the bases of script
Contemporary issues of ethnicity and inequalityKing Morris
This document discusses ethnicity, inequality, and indigenous rights issues among the San people in Botswana from the perspective of Morris J. It defines key terms like ethnicity, inequality, and discusses the negative connotations of names used for the San like "Basarwa" and "Bushmen". It outlines the diversity of San groups, issues of language and culture promotion, lack of political representation, advocacy efforts, and how the San have defined themselves as indigenous peoples seeking to reassert their rights in the face of historical mistreatment and discrimination.
This document provides an overview of key information about volunteering in Tanzania. It discusses Tanzania's climate and weather, noting warm temperatures year-round. It also outlines the country's population, capital, ethnic groups, languages, religions, government, and economic challenges. The document emphasizes that volunteering can help boost Tanzania's social and economic development. It encourages potential volunteers to learn about Tanzanian culture and history during their time there through organized cultural activities.
The document discusses the relationship between language and culture. It makes three key points:
1. Language and culture have a close, intertwined relationship where they influence each other. Culture can affect the structure and content of language, while language is also important for transmitting and preserving culture.
2. Sapir-Whorf hypothesis proposes that language influences thought and worldview. While the strongest version that language determines thought has been disproven, it is widely accepted that language does have some influence on cognition.
3. Different cultures have different languages that reflect aspects of that culture. Physical environments, kinship systems, and other cultural domains can leave traces in a culture's vocabulary, pronunciation and meanings of words
Balochi is the language spoken in Balochistan province of Pakistan. There are two main dialects of Balochi - Sulemanki and Mekrani. Balochi was brought to the region by nomadic tribes from north-west Iran who rarely settled in one place for long, contributing to Balochi remaining primarily an oral language with little early development of poetry and prose. After Pakistan's partition, steps were taken to promote Balochi, including starting Balochi language radio broadcasts from Karachi and Quetta television, establishing literary associations, and the emergence of modern Balochi poets and writers working to advance the language.
Urdu is the national language of Pakistan while English and Arabic are also official languages. The majority of languages in Pakistan belong to the Indo-European family, primarily Indo-Aryan languages like Urdu, Punjabi, and Sindhi. Other major language groups include Iranian languages and a few languages from other families such as Dravidian and Tibeto-Burman. All languages of Pakistan are written using the Nasta'liq variant of the Persian-Arabic script.
The document discusses the refugee crisis in Afghanistan over the past 30 years of conflict. Millions of Afghans became refugees, most fleeing to neighboring Iran and Pakistan. Others went to the United States, Asia, and Europe. After the establishment of a new government, over 4 million refugees returned to Afghanistan. The country is linguistically diverse, with over 30 languages spoken, though the most common official languages are Pashto, Dari, Balochi, Uzbek, and Tajik.
The document provides information about the Tswana people of southern Africa. It states that Tswana refers to several related ethnic groups who share a common language and customs. The principal Tswana clans are listed. Tswana society is described as comprising men, women, children, and ancestors, and emphasizing responsibilities over individual rights. Traditional Tswana religion centers around a supreme god and ancestral spirits.
The document provides information about the Tswana people of southern Africa. It states that Tswana refers to several related ethnic groups who share a common language and customs. The principal Tswana clans are listed. Tswana society is described as comprising men, women, children, and ancestors who possess supernatural powers. Traditional Tswana social organization is also outlined.
The document discusses the relationship between Arabic and Swahili languages. It notes that while Swahili originated as a Bantu language, it has incorporated a significant amount of vocabulary from Arabic through the contact between Swahili people and Arab traders on the Swahili Coast. Specifically, around 30% of Swahili words are derived from Arabic. This linguistic influence occurred as the Swahili adopted Islam and used the Quran, which exposed them to the Arabic language. The document also provides background on the histories of Arabic and Swahili.
The document summarizes four main African ethnic groups:
1) Arabs, found in Northern Africa and Southwest Asia who speak Arabic and practice Islam.
2) Ashanti of Ghana who speak Twi and live in extended families, following a religion blending spirituality and nature.
3) Bantu, a grouping of over 400 ethnic groups across Central and Southern Africa who speak related Bantu languages.
4) Swahili of East Africa, whose language mixes Arabic and local tongues, and who are predominantly Muslim traders.
What do people speak in Kenya? Well... English! ...and Swahili amongst other languages. How have these languages and the history of this nation influenced their dialect? Take a look...
The document summarizes four major African ethnic groups - Arabs, Ashanti, Bantu, and Swahili. It provides details on their origins, languages, religions, and locations in Africa. The Arabs are mostly located in Northern Africa and Southwest Asia, speaking Arabic and usually following Islam. The Ashanti live in Ghana and speak Twi, practicing a mixture of spiritual beliefs. Bantu refers to over 400 groups across Central and Southern Africa that speak related languages. The Swahili are based along the East African coast, with their language influenced by Arabic and local languages, and most being Muslim.
The Indonesian ancestors began migrating to the Philippines around 5,000-6,000 years ago, influencing the development of Filipino languages. Early Filipino societies were composed of small coastal communities called barangays, each led by a Datu. These barangays traded with one another but owed allegiance to different leaders. Indonesian, Tagalog, and other Philippine languages share Austronesian roots and contributed many words to one another's vocabularies due to geographic proximity and cultural exchange.
1) The document discusses the languages of Africa during the Middle Ages, focusing on the Bantu migration. There were four main language groups, with Congo-Kordofanian (Bantu) being the most common.
2) Proto-Bantu originated in eastern Nigeria/Cameroon and spread as Bantu-speaking villages grew crowded and people migrated in search of land, a movement called the Bantu Migration. This began around 1000 BC and spread the Bantu language.
3) The Bantu Migration had both positive and negative effects, most notably spreading Bantu languages across central and southern Africa but also causing depopulation and loss of some cultures in the original
30 Spanish Slang Words and Phrases to Master Take Lessons. Wonderful Essay Spanish Slang Thatsnotus. Spanish Slang Essay: Its Uniqueness For those Josiah Williams. Frequently-Used Spanish Slang Terms - My Daily Spanish. What Is Spanish Slang? PDF Slang Spanish Language. 15 most common Spanish slang words and phrases from Spain - Word Coach. 25 Slang Words in Spanish You Need to Know Slang words, Spanish .... learn spanish vocabulary slang phrases with a native spanish speaker .... Resources to Learn Spain Spanish Slang by Speaking Latino. The meaning of the spanish word essay. I dont wanna write my paper Spanish slang essay. Some of the Most Common Slang Expressions in Spain - SpanishPod101 .... 35 Spanish Slang Words and Phrases You Should Know. All the Spanish Slang Terms You Need to Know Spanish slang, Spanish .... 21 Great Spanish Slang Articles from 2012 Spanish slang, Spanish .... Spanish Slang Resources: Learn the Local Language. Curse words in spanish slang essay. Spanish Transition Words For Essays Pdf Sitedoct.org. 30 Great Spanish and Spanish Slang Articles from 2013 by Learning .... Buy Essays Online from Successful Essay - write my spanish essay slang .... essay: Writing an Essay in Spanish. Spanish Essay Phrases for any Essay Teaching Resources. Spanish Slang Spanish slang, Spanish slang words, Learning spanish. Frightening How To Say Essay In Spanish Thatsnotus. Spanish slang Spanish slang, Spanish, Slang. 009 Essay Example Spanish Word Thatsnotus. Spanish Slang from Spain Spanish slang, Spanish, Learning spanish. Spanish Essay Writing. Dame spanish slang essay. Essay in spanish language - formatessay.web.fc2.com Spanish Slang Essay Spanish Slang Essay
THE-COMMON-LANGUAGE-TREE Family in Southeast AsiaJohnCarloEdejer
The document discusses the linguistic composition and cultural influences in Southeast Asia. It notes that the thousands of languages spoken in the region can be traced back to four major families: Sino-Tibetan, Tai, Austronesian, and Austro-Asiatic. It also discusses how Indian and Chinese cultural influences diffused into Southeast Asia over millennia through trade, migration, and conquest, blending with local cultures to create diverse traditions across the region.
This document discusses the debate around the appropriate language to use in African literature. It outlines two main positions on this issue:
1) The Ngugi wa Thiong'o position, which argues that African languages should be used to tell African stories in order to promote those languages and African identity. Ngugi stopped writing in English and switched to writing solely in his native Kikuyu language.
2) The Chinua Achebe position, which maintains that English can be "Africanized" and used to tell African stories and reach a wider audience, while still promoting African perspectives and correcting misrepresentations from European literature.
The document examines different authors and their stances on this debate, discusses the diversity
TALKING ABOUT TRIBEMOVING FROMSTEREOTYPES TO ANALYSIS.docxssuserf9c51d
TALKING ABOUT "TRIBE":
MOVING FROM
STEREOTYPES TO ANALYSIS
highly developed trade networks
without recourse to elaborate states.
Tribe is also used for all sorts of
smaller units of such larger nations,
peoples or ethnic groups. The
followers of a particular local leader
may be called a tribe. Members of an
extended kin-group may be called a
tribe. People who live in a particular
area may be called a tribe. We find
tribes within tribes, and cutting across
other tribes. Offering no useful
distinctions, tribe obscures many. As a
description of a group, tribe means
...
J:-
r-
~-Z
~
J:-
III
o
C...
one, Hutu and Tutsi
lived interspersed in the
same territory. They
spoke the same language,
married each other, and
shared virtually all
aspects of culture. At no point
in history could the distinction
be defined by distinct
territories, one of the key
assumptions built into "tribe."
Tribe is used for groups
who trace dleir heritage to
great kingdoms. It is applied to
Nigeria's Igbo and other peoples who
organized orderly societies composed
of hundreds of local communities and
Benin, who share a
language but have an
eight-hundred year
history of multiple and
sometimes warring city-
states, and of religious
diversity even within the
same extended families.
Tribe is used for Hutu
and Tutsi in the central
African countries of
Rwanda and Burundi .
Yet the two societies
(and regions within
them) have different
histories. And in each
What's Wrong With "Tribe?"
~ Tribe has no coherent meaning.
What is a tribe? The Zulu in South
Africa, whose name and common
identity was forged by the creation of a
powerful state less than two centuries
ago, and who are a bigger group than
French Canadians, are called a tribe. So
are the !Kung hunter-gatherers of
Botswana and Namibia, who number
in the hundreds. The term is applied to
Kenya's Maasai herders and Kikuyu
farmers, and to members of these
groups in cities and towns when they
go dlere to live and work. Tribe is used
for millions of Yoruba in Nigeria and
"tribe" does not contribute to
understanding these identities or the
conflicts sometimes tied to them. There
are, moreover, many less loaded and
more helpful alternative words to use.
Depending on context, people, ethnic
group, nationality, commwlity, village,
chiefdom, or kin-group might be
appropriate. Whatever the term one
uses, it is essential to understand that
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This presentation will give you information about Historical overview of african Peoples African arts and crafts Folklore and religion Clothing and CuisineAfrican music and there Languages find more http://www.ghanalive.tv/
This document provides a history of language policy in South Africa from the colonial era to the post-apartheid constitution. It discusses how under apartheid, Afrikaans and English were promoted through the education system while indigenous African languages were marginalized. The current constitution recognizes 11 official languages and 26 other languages to promote multilingualism. However, in practice English dominates the public sphere. The document examines the challenges in implementing language policies that balance linguistic rights while promoting the use of underutilized official languages.
This document is the preface to a book titled "The Scholar's Libation" by Ambakisye-Okang Olatunde Dukuzumurenyi. It discusses the role and purpose of Afrikan scholars/warriors as defenders and advocates of Afrika who work to transfer the knowledge and memory of ancestors across generations through studying, comprehending and applying their words. It states that Afrikan scholars must also work to reawaken Afrikan consciousness and address the real issues facing Afrikan people in order to rectify the current state of affairs resulting from colonialism and neo-colonialism. The preface emphasizes the need for Afrikans to develop their own autonomous
Tanzania /ˌtænzəˈniːə/,[13] officially the United Republic of Tanzania (Swahili: Jamhuri ya Muungano wa Tanzania), is a country in East Africa within the African Great Lakes region. It is bordered by Kenya and Uganda to the north; Rwanda, Burundi, and the Democratic Republic of the Congo to the west; Zambia, Malawi, and Mozambique to the south; and the Indian Ocean to the east. Kilimanjaro, Africa's highest mountain, is in northeastern Tanzania.
Tanzania is one of the poorest countries in the world. Tanzania's population of 51.82 million (2014)[14] is diverse, composed of several ethnic, linguistic, and religious groups. Tanzania is a presidential constitutional republic, and since 1996, its official capital has been Dodoma, where the President's Office, the National Assembly, and some government ministries are located.[15] Dar es Salaam, the former capital, retains most government offices and is the country's largest city, principal port, and leading commercial centre.[16][17][18]
European colonialism began in mainland Tanzania during the late 19th century when Germany formed German East Africa, which gave way to British rule following World War I. The mainland was governed as Tanganyika, with the Zanzibar Archipelago remaining a separate colonial jurisdiction. Following their respective independence in 1961 and 1963, the two entities merged in April 1964 to form the United Republic of Tanzania
This power point presentation is about the tradition,culture and the kinds of things made in tanzania . i hope you all would like this ppt . And gfor any new edits please comment below .
The document provides information about Africa, including:
- Africa is the second largest continent and home to over 1 billion people across more than 50 countries.
- It has a diverse geography ranging from deserts to mountains and tropical rainforests. Long rivers like the Nile drain the continent.
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Towards Revitalization of the Urhobo Language: A Return to OralityPremier Publishers
This document summarizes a paper that discusses efforts to revitalize the Urhobo language in Nigeria. It describes how the Urhobo language has become endangered as younger generations have shifted to speaking other languages. The author examines returning to oral traditions and using information communication technologies as ways to revive the Urhobo language. The study used interviews and a review of literature related to the Urhobo people and their language. It is based on Noam Chomsky's theory of Universal Grammar, which proposes that humans are born with an innate understanding of language.
Similar to Exploring Swahili : An Inquiry into East African Culture (20)
Towards Revitalization of the Urhobo Language: A Return to Orality
Exploring Swahili : An Inquiry into East African Culture
1. Exploring SwahiliAn Inquiry into East African CultureAnthony ScalettaDr. Ako InuzukaCommunication 0083December 8, 2009<br />There’s an old Swahili proverb that says, “Hurry, hurry has no blessing” (Haraka, haraka haina baraka), which is roughly the equivalent of the English proverb; “Haste makes waste.” In Eastern Africa, where Swahili is a widely spoken language, it is a commonly held belief that nothing good will come out of hastily rushing around. This proverb is in fact a most accurate reflection of the East African way of life. The relaxed cultural value orientation of time and overall laidback pace at which things move in East Africa can be quite difficult for an American to get used to. I know this because I recently spent several months in the East African country of Tanzania as a student-volunteer working in a rural village in the northwestern district of Karagwe. During my time in Tanzania, I received a trial-by-fire introductory lesson in the Swahili language. Although I could not understand the majority of what was being said to me, I was instantly captivated by the beautiful melodic structure of the spoken language. Having been deeply immersed in Swahili culture, and in an effort to better understand both the language and the people, I sought desperately to know more about this wonderful language that was so foreign to me. However, the isolation of the Karagwe district removed me from the luxuries of the library and the conveniences of modernity (i.e. the internet) that I have become so accustomed to, thus I was afforded very little opportunity to research my new found interest in Swahili. Now, I find myself back in United States where virtually any information or knowledge that I may seek is right at my fingertips. My recent experiences in Tanzania have sent me on a quest to know more about Swahili. I believe that by exploring the language of a culture we can gain valuable insights into that culture. So that begs the question: What does the Swahili language tell us about the culture of those that speak it? To better answer this question and in the hope of gaining a better understanding of Swahili culture, let us explore the Swahili language through a cursory examination of its history and its diffusion as well as take a closer look at the role that it plays in contemporary Tanzanian and Kenyan culture. <br />Kiswahili, or Swahili as it is known in English, is one of the most widely spoken languages in all of Africa. Its use is most prevalent in East Africa, where it is internationally recognized as the region’s dominant language of communication. Swahili is the mother tongue of around four to five million people and is spoken as a second or third language by another 40 to 50 million people (“Swahili,” 2004). For this reason, Swahili is used as an effective means of intertribal communication, and has subsequently become the lingua franca of the East African region (Polome, 1967). Swahili’s linguistic lineage reveals that it is a Bantu language and a member of the Niger-Congo language family, with its name being derived from the Arabic word for coastal, ‘sawahil’ (“Swahili,” 2004). <br />The development and diffusion of Swahili is an interesting story of contact between nations and peoples and reflects the many political and social changes that have taken place in East Africa over time. In their book, Swahili State and Society: The Political Economy of an African Language, Ali and Alamin Mazrui (1995) emphasize that, “Missionaries, merchants and administrators, politicians as well as educators, have all played a part in this drama of linguistic spread” (p. 1). Swahili’s origins can be traced back as far as the 7th century to when it was first spoken by the indigenous people of the coastal mainland (present-day Tanzania and Kenya) and on the East African islands of Zanzibar and Pemba, where it was used as the key language of communication for conducting trade along the coast. Indeed, many centuries later Zanzibar City remains the nexus of the Swahili language. This is due in large part to the fact that in 1930 the International Swahili Language Committee to the East African Dependencies chose the coastal dialect of Zanzibar to be used as the standard form of Swahili (Eastman, 1995, p. 174). From its early origins as an indigenous coastal language Swahili diffused further inland and up and down Africa’s eastern seaboard in the 19th century whenever the slave trade really began to flourish. The Dictionary of Languages (2004) acknowledges that, “The rapid spread of Swahili is partly due to slavery and the need for a lingua franca among the communities of captured slaves.” Due to a long history of spice and slave trade in the region, we can see major influences of Arabic on the Swahili language and, to a lesser extent, some super strata of Portuguese and English, linguistic reminders of the region’s colonial past. <br />Present-day Swahili culture is made up of a diverse blend of ethnic ingredients borrowed from the African, Asian, Arab, Indian, and European cultures (Mazuri & Mazuri, 1995, p. 5). When I strolled through Zanzibar City, I quickly realized that it may be the quintessential example of the unique patchwork that is Swahili culture, for this city is the pot in which all of these ethnic ingredients have been melted. The city’s dominance as a coastal trade hub brought in traders from all over the world who in turn brought elements of the their culture to the city, as evidenced in the ethnically speckled architecture and the plethora of ethnic eateries that constitute the city’s unique built environment. The vestiges of the region’s ancient commercial dominance are equally apparent in the ethnic make-up of the people that inhabit the coastal areas. In “Tourism in Kenya and the Marginalization of Swahili,” Eastman (1995) notes that, “On the coast, Swahili has a glorious history of trade and interaction with the Middle East and it is the decedents of these (early merchant) families that one sees on the coast, modern remnants of some mysterious past” (p. 173). <br />Today, Swahili is the national language of both Tanzania and Kenya, while it is also widely used in Burundi, Rwanda, Uganda, and the eastern portions of the Democratic Republic of Congo, as well as the Indian Ocean islands of Comoros and Zanzibar. Additionally, there are some Swahili speakers as far north as the southern regions of Ethiopia and Somalia and as far south as the northern regions of Zambia and Mozambique. Gleaning this pattern of diffusion really helps to illustrate the geographic extent of the once burgeoning coastal trade network that spanned most of the East African shoreline. When considering the vast geographic area in which Swahili is used, it is not difficult to imagine that the language has a seemingly endless variation of dialects. These dialects are often distinguished by their regional differences and can often be further differentiated between urban and rural (“Swahili,” 2004). Interestingly, even my untrained ears were able to detect some of these variations as I traveled to different parts of Tanzania and Uganda. When I spoke Swahili in the coastal regions of Zanzibar and Dar es Salaam I was typically easily understood, but the further inland I traveled my attempts to speak the standard coastal dialect to rural Tanzanians generated both confusion and laughter. <br />To better understand Swahili’s role in contemporary East African culture, we should examine its use as a language of wider communication in the countries of Tanzania and Kenya. While both countries have declared Swahili its national language, this has had clearly divergent effects on each country. In Tanzania, the country’s promulgation of Swahili as a national language has had a unifying effect on the state, however in Kenya it has acted as a centrifugal force. In both countries, the diffusion of Swahili occurred prior to independence, as it was the intention of the colonial powers to use this ‘common’ indigenous language to quell intertribal conflicts. This strategy led to widespread acceptance of Swahili in Tanzania because there were fewer dominant tribes than in Kenya, and therefore less tribal conflict. Upon gaining independence in 1961, President Julius Nyerere decided that continuing to promote the use of Swahili could only further unify the newly formed country. Indeed, Tanzania’s nationalization of Swahili and the subsequent unification of its people has proven quite successful, as it is generally considered to be one of the most stable and peaceful nations in all of Africa. In 1973, following Tanzania’s lead and amid some social and political resistance, President Kenyatta declared Swahili the national language of Kenya (Harries, 1976, p. 153). In contrast to Tanzania however, Kenya has not shared the same level of harmonious linguistic amalgamation as its neighbor to the south. <br />The standardization of Swahili in Kenya has been problematic for several reasons. Polome (1967) asserts that, “In Kenya, the situation is more complex: whereas Tanzania counts dozens of tribes, with only few numerically quite important ones, Kenya has several nationalistically minded tribes with their own language and cultural background” (p. 4). This has led to what Polome (1967) defines as a “definite trend to favor the tribal language” among many Kenyans whose first language is not Swahili (p. 5). Amazingly, in a country that is only about twice the size of the state of Nevada there are over 40 different indigenous languages that are spoken as either “mother tongues or languages of intra-ethnic communication and solidarity” (Musau, 1999, p. 120). It is also interesting to note that some tribal Kenyans have resisted using Swahili, albeit an indigenous African language, because of its association with the former colonial power. <br />Although, this resistance can more likely be chalked up to the fact that Swahili has facilitated the rural to urban migration of a large number of tribal Kenyans by providing the ethnically mixed tribesman-turned-urban-dwellers with an interethnic language of communication, thus it has in effect become an agent of ‘detribalization.’ The first time that I saw evidence of this rural to urban migration of tribal East Africans I was not sure what to make of the fact that there were warriors from the Maasai tribe, dressed in their traditional Kente cloths and wielding spears, standing in the middle of the bustling downtown of Arusha City. Indeed, they had left their rural pastoral lifestyles behind and migrated to the city in search of work. Swahili was likely their only means of communication with other urban East Africans. Mazuri and Mazuri (1995) contend that, “Swahili has played a part in making the network of loyalties among Kenyans more complex and more diversified and has indeed facilitated ‘detribalization,’ but it is also relevant to remember that Swahili has significantly facilitated the transformation of many Kenyans from peasants to proletarians, from independent rural cultivators to being members of the urban workforce” (p. 2). This rural to urban transformation has been more pronounced in Kenya than in other parts of East Africa because its capital city of Nairobi is one of the fastest growing cities, both economically and demographically, in the world. <br />Professor Wangari Maathai, a Kenyan and the first African woman to win the Nobel Peace Prize, admires the Tanzanian indigenization of Swahili and believes that, “Swahili has not been sufficiently indigenized by Kenyans to make it more functional and unless Swahili is treated with pride and conviction, that it is ‘our language,’ it will continue to be seen as foreign by speakers of other indigenous tongues in Kenya” (Abu, 2004, p. 28). Furthermore, Professor Maathai has openly expressed her frustration with Kenya’s promotion of the non-African language of English and she readily acknowledges that, “To show that we are sophisticated we speak English” (Abu, 2004, p. 28). Professor Maathai’s statement provides us with a glimpse into one of the fundamental reasons for Kenya’s abysmal success in nationalizing Swahili. At around the same time Kenya made the move to nationalize Swahili it also declared English to be the country’s other ‘official’ language. This has proved to be problematic for the promotion of Swahili, as it has worked to weaken Swahili’s standing as Kenya’s national language because “English has higher prestige than Swahili and all other Kenyan languages” (Musau, 1999, p. 120). <br />Eastman (1995) grants that while the government ‘officially’ acknowledges both languages, “Most bureaucrats have a decided preference for English, and this is a tendency which is likely to continue to expand” (p. 174). Additionally, Eastman (1995) notes that, “Even though Swahili is the national language, it is used only in restricted domains” (p. 175). For example, Swahili is only used as the language of instruction in primary school and then a switch is made to English for both the secondary and university levels (Eastman, 1995). Through the design of its education system and the implementation of a English standard in the media, the Kenyan government has been quite effective at suppressing the use of Swahili, which is paradoxical considering that it is supposed to be the country’s national language. Another factor that has worked to marginalize Swahili in Kenya has been the rapid expansion of the country’s tourism industry. Tourism’s effect on Swahili should not be overlooked because it is tourism that forms the basis of Kenya’s economic development strategy and the Kenyan government decided that the language of the tourism industry should be English rather than Swahili. Eastman (1995) refers to this as a critical “misfit between Swahili language and culture and Kenyan tourism” and she notes that, “With the growth of tourism in Kenya, there is little emphasis put on the role of Swahili or on using the language, despite the fact that it is still being promulgated as the language of nation-building” (p. 172). So, the marginalization of Swahili culture in Kenya can be attributed to the role that English plays in not only the country’s tourism industry but also its education and administrative systems as well. These factors collectively promote the widespread use of English in Kenya and in turn suppress the use of Swahili. <br />Not only is Kenya’s widespread use of English a reflection of the fact that those in power have a preference for English, but it is also a reminder that English is the world’s lingua franca. If Kenya wants to compete in the globalized market, it is advantageous for its government to promote the use of English. Many Kenyans realize that in an ever increasingly interconnected world English proficiency is a sure-fire way to achieve professional advancement; therefore they will often choose to learn and use English over Swahili when they have the opportunity. In this sense, English provides most Kenyans and East Africans for that matter, with an economic opportunity that Swahili simply cannot. However, when it comes to the historical significance and cultural value that Swahili provides most East Africans, English falls well short of the mark. It is certainly worth asking if English, through the process of globalization, will eventually choke out the Swahili language much like Swahili has choked out the use of many of East Africa’s indigenous languages. Eastman (1995) would argue that, “Socioeconomically, the Swahili lifestyle does not lend itself to Western style business or industry (including tourism),” therefore the “internal organization of Swahili society (will) continue as if things have not changed” (p. 176). Indeed, it is difficult to imagine that a language and culture that has been around for thousands of years will one day buckle to the pressures of Western world. <br />Mazuri and Mazuri (1995) believe the following: <br />The issue is not one of turning one’s back on European languages. Western leadership in science and technology is likely to last well into the next century. East Africans will continue to need important stimulus from Western, as well as other foreign sources. But technological and scientific interdependence requires that East Africans in turn begin to make a contribution to the new world culture of the future. The development of Swahili itself, on one side, and the contributions of Swahili to the development of East African societies, on the other, are part of Africa’s preparation for a fuller involvement in a world culture which is indeed compatible with the present stage of human knowledge. (p. 34) <br />In conclusion, I believe that the Swahili language is here to stay. Although its use has diminished in parts of inland East Africa (especially Kenya), the coastal Swahili culture is too strong and proud to let it simply give way to outside forces. It is through the Swahili coastal region that this unique culture, with its storied past and its beautiful language, will be upheld. It is also interesting to see the magnitude to which a language has the ability to either divide or unite a people. As we have seen, Swahili has done plenty of both over the years. We must not forget that the need to use Swahili as tool to unify tribal East Africans is a direct result of colonialism. The fact that a group of white Europeans had the audacity to carve up the African continent in any manner that they saw fit has created a lot of artificial boundaries that most Africans have no reason to recognize. However, what has been done is done; and the people of East Africa have been left to try and unite themselves within the borders of a superficially created state. Using an indigenous African language to do so is testament to both the resilience and ingenuity of the East African people in the face of a difficult problem that was forced upon them. Indeed, I can assure you that they are an extremely industrious people and as they continue to progress they will surely become major contributors to what the Mazuris have referred to as “Africa’s full involvement in (the) world culture.” Perhaps, the greatest lesson that I have learned from Swahili culture is the “pole pole” concept, which similar to the previously quoted proverb, means to take things slowly and steadily and allow life to come to you rather than the other way around. Certainly this is a valuable lesson for many Americans, for we are a culture based on the hustle and bustle of striving for success and often we forget to simply be. I am sure that we could all learn a lot from Swahili culture if we would just “pole pole.” <br />References<br />Abu, E. (2004). Kenya a shining example. New African, (434), 28-29. Retrieved November 22, 2009, from http://www.africasia.com/icpubs <br />Eastman, C. M. (1995). Tourism in Kenya and the marginalization of Swahili. Annals of Tourism Research, 22(1), 172-185. <br />Harries, L. (1976). The nationalization of Swahili in Kenya. Language in Society, 5(2), 153-164. Retrieved from http://www.jstor.org/stable/4166868 <br />Mazrui, A. A., & Mazrui, A. M. (1995). Swahili state and society political economy of an African language. Nairobi: East African Educational, James Currey. <br />Musau, P. M. (1999). Constraints on the acquisition planning of indigenous African language: The case of Kiswahili in Kenya. Language, Culture and Curriculum, 12(2), 117-127. doi: 10.1080/07908319908666572 <br />Polome, E. C. (1967). Swahili language handbook. Washington, DC: Center for Applied Linguistics. <br />Swahili. (2004). In Dictionary of Languages. Retrieved November 22, 2009, from http://www.credoreference.com/entry/dictlang/swahili. <br />