Zeitschriftenartikel zum Thema „Swahili and Arabic“
Um die anderen Arten von Veröffentlichungen zu diesem Thema anzuzeigen, folgen Sie diesem Link: Swahili and Arabic.
Geben Sie eine Quelle nach APA, MLA, Chicago, Harvard und anderen Zitierweisen an
Machen Sie sich mit Top-50 Zeitschriftenartikel für die Forschung zum Thema "Swahili and Arabic" bekannt.
Neben jedem Werk im Literaturverzeichnis ist die Option "Zur Bibliographie hinzufügen" verfügbar. Nutzen Sie sie, wird Ihre bibliographische Angabe des gewählten Werkes nach der nötigen Zitierweise (APA, MLA, Harvard, Chicago, Vancouver usw.) automatisch gestaltet.
Sie können auch den vollen Text der wissenschaftlichen Publikation im PDF-Format herunterladen und eine Online-Annotation der Arbeit lesen, wenn die relevanten Parameter in den Metadaten verfügbar sind.
Sehen Sie die Zeitschriftenartikel für verschiedene Spezialgebieten durch und erstellen Sie Ihre Bibliographie auf korrekte Weise.
1
Mugane, John. „The Odyssey of ʿAjamī and the Swahili People“. Islamic Africa 8, Nr. 1-2 (17.10.2017): 193–216. http://dx.doi.org/10.1163/21540993-00801005.
Der volle Inhalt der QuelleAnnotation:
This paper takes a look at the odyssey of the Arabic script in Swahili hands. It shows how the distinction between the Arabic script and Swahili ʿAjamī constitutes a hyphen whose meaning is saturated with the story of Swahili society and language. The hyphen represents a non-trivial record of Swahili agency as innovative users, authors, transcribers, translators, and interpreters of the Arabic script enlarged its use and versatility as a viable medium to write Swahili, a Bantu language. The paper identifies as resilience Swahili efforts to sustain the use of the unmodified Arabic script alongside the enriched one. The Swahili wrote because they were compelled to write, everyone in their dialect, with content not divorced from script. The Swahili ʿAjamī record is a bonafide source and terminus of Africa’s knowledge.
2
Mwaliwa, Hanah Chaga. „Modern Swahili: an integration of Arabic culture into Swahili literature“. Tydskrif vir Letterkunde 55, Nr. 2 (30.08.2018): 120–33. http://dx.doi.org/10.17159/2309-9070/tvl.v.55i2.1631.
Der volle Inhalt der QuelleAnnotation:
Due to her geographical position, the African continent has for many centuries hosted visitors from other continents such as Asia and Europe. Such visitors came to Africa as explorers, missionaries, traders and colonialists. Over the years, the continent has played host to the Chinese, Portuguese, Persians, Indians, Arabs and Europeans. Arabs have had a particularly long history of interaction with East African people, and have therefore made a significant contribution to the development of the Swahili language. Swahili is an African native language of Bantu origin which had been in existence before the arrival of Arabs in East Africa. The long period of interaction between Arabs and the locals led to linguistic borrowing mainly from Arabic to Swahili. The presence of loanwords in Swahili is evidence of cultural interaction between the Swahili and Arabic people. The Arabic words are borrowed from diverse registers of the language. Hence, Swahili literature is loaded with Arabic cultural aspects through Arabic loanwords. Many literary works are examples of Swahili literature that contains such words. As a result, there is evidence of Swahili integrating Arabic culture in its literature, an aspect that this paper seeks to highlight.
3
de Voogt, Alex. „Sikujua’s Writing of Muyaka’s Poetry in Arabic Script“. Journal of Islamic Manuscripts 15, Nr. 1 (19.12.2023): 5–20. http://dx.doi.org/10.1163/1878464x-01401005.
Der volle Inhalt der QuelleAnnotation:
Abstract Muyaka’s poetry as it is known today was first recorded in the 1890s, mainly written down by Mwalimu Sikujua who used Arabic script as well as an adapted Swahili-Arabic writing system to document the language. Sikujua’s versatility when using the Arabic script as well as his use of variant spellings suggest a writing practice that embraces rather than avoids orthographic variation. His use of diacritics including the shadda and hamza is particularly noteworthy. Muyaka’s poems with their frequent repetitions as well as the writing of the poet’s name feature multiple spellings by Sikujua even when applying the adapted Swahili-Arabic script. Sikujua invented solutions that best approach a Swahili pronunciation but he also displays a detailed understanding and creative use of a wide range of Arabic signs and diacritics. The complexities of writing Swahili with Arabic script benefit from Sikujua’s creativity. It is this versatility and creativity that has been largely ignored and misinterpreted as merely inconsistent in studies where standardization is considered preferable.
4
Omar, Yahya Ali, und P. J. L. Frankl. „An Historical Review of the Arabic Rendering of Swahili Together with Proposals for the Development of a Swahili Writing System in Arabic Script (Based on the Swahili of Mombasa)“. Journal of the Royal Asiatic Society 7, Nr. 1 (April 1997): 55–71. http://dx.doi.org/10.1017/s1356186300008312.
Der volle Inhalt der QuelleAnnotation:
This article provides an historical review of the Arabic rendering of Swahili, while Appendix A (Parts I and II) contains proposals for the development of Arabic script to yield a phonologically adequate writing system for a variety of Swahili spoken on the East African coast – the variety known as kiMvita (central Swahili), and spoken from just north of T’akaungu to Mombasa, and thence as far south as Gasi. Parallel possibilities for the refinement of romanised script are not considered in any detail.It should be stressed that kiMvita, the variety of Swahili here described, is not the standardised language. For a number of reasons, the Swahili speech of Zanzibar town, together with the Swahili spoken by Africans from the interior of the continent but resident in Zanzibar, were the varieties of Swahili with which the pioneering standardises of Swahili were familiar.
5
Gromova, Nelli V., Yulia G. Suetina und Aida R. Fattakhova. „THE EVOLUTION OF ARABIC LOANWORDS IN THE LANGUAGES OF EAST AND WEST AFRICA“. Вестник Пермского университета. Российская и зарубежная филология 13, Nr. 3 (2021): 12–18. http://dx.doi.org/10.17072/2073-6681-2021-3-12-18.
Der volle Inhalt der QuelleAnnotation:
The article deals with the evolution of words borrowed from the Arabic language in two major African languages – Swahili and Hausa, from the mid-20th century to the present day. We used S. Baldi’s dictionary A First Ethnolinguistic Comparison of Arabic Loanwords Common to Hausa and Swahili as a basis for comparative analysis. The analysis allowed us to identify the peculiarities of the functioning of Arabic loanwords in the Swahili and Hausa languages at the contemporary stage of their development. These are code-switching at the phonological level, lexical and semantic variations of linguistic borrowings introduction (semantic broadening or narrowing, acquisition of a new meaning different from the original one), grammar transformation (change of the part of speech, derivational activity). When adapting Arabic loanwords, the Swahili and Hausa languages adhere to certain strategies, which are generally common to both languages. The paper is mainly focused on the study of the lexical and semantic relations between the prototype and the correlative borrowing in the modern Swahili and Hausa languages, the identification of changes in the original semantic structure of a word in the recipient language or its conservation with the motivational feature being preserved. There are distinguished thematic groups of Arabic loanwords, with words related to religion and trade constituting the largest groups in number. Many Arabic loanwords have disappeared from active use in the past 70 years, especially in the Hausa language that has a lesser period of contacts with the Arabic language.
6
Muhindo, Faisal Masuod. „As-Shuwar as-Salbiyyah li al-Mar’ah fî Amtsâl al-‘Arabiyyah wa al-Amtsâl as-Sawâhiliyyah (Dirâsah Muqâranah)“. International Journal of Arabic Language Teaching 4, Nr. 01 (02.06.2022): 18. http://dx.doi.org/10.32332/ijalt.v4i01.4606.
Der volle Inhalt der QuelleAnnotation:
This study aimed to reveal the image of women in Arabic and Swahili Proverbs, and to identify the issues and meanings addressed by the owners of the environment in which the proverbs were said and broadcasted, in addition to highlighting the sweetness felt in the proverbs of humor and anagrams, which enhances literary pleasure. The research methodology used for this study was the comparative approach whereby an image of women was presented through Arabic and Swahili proverbs, and the researcher also used the descriptive analytical approach to highlight the contents of proverbs and their significance to reveal the image of women that reflects their status in society, and this enabled the researcher in comparing the image of omen between Arabic and Swahili proverbs. The results of the research indicated that there are proverbs in Arabic and Swahili languages that glorifies women and raises their status which are few when compared to other proverbs that detract their status and reduce their value, we sometimes find that the two extremes coexist in one example.
7
Luffin, Xavier. „The influence of Swahili on Kinubi“. Journal of Pidgin and Creole Languages 29, Nr. 2 (30.09.2014): 299–318. http://dx.doi.org/10.1075/jpcl.29.2.04luf.
Der volle Inhalt der QuelleAnnotation:
Kinubi, as it is spoken today in Kenya and Uganda, is strongly influenced by Swahili, the two languages having been in contact with each other for more than one century. This influence does not occur in the lexicon alone, but also in the phonology and even the morphology and syntax of Kinubi. Though the analysis of the lexicon and the phonology appear to be rather easy, the possible influence of Swahili on Kinubi morphology and syntax may prove to be may be more problematic. However, this influence may be ‘measured’ through the comparison of Kinubi and Juba Arabic: many features shared by Kinubi and Swahili are not found in Juba Arabic, which tends to show that these expressions come from Swahili. This influence seems to be rather uniform, though Swahili does not occupy the same place in Uganda and Kenya. This fact may be explained by several factors, like the ‘Islamic’ culture of the Nubi, which makes Swahili a language of prestige, even in the community based in Uganda, as well as the permanence of the contact between Nubi communities across the border, including intermarriage and other social factors.
8
Topan, Farouk. „Biography Writing in Swahili“. History in Africa 24 (Januar 1997): 299–307. http://dx.doi.org/10.2307/3172032.
Der volle Inhalt der QuelleAnnotation:
Any meaningful assessment of biography and autobiography writing among the Swahili as a historical source needs to take at least three factors into consideration. The first is the influence of Arab literary traditions on the emergence of the genre on the East African coast; the second is the relationship between literacy and orality, and its implication for writing and narration in an African context. The role of colonialism, and the introduction of the Western “mode” of biography and autobiography writing, forms the third factor. The aim of the paper is to survey these factors, not chronologically, but as part of a general discussion on the notion and status of the genre in the Swahili context.Swahili interface with Arabic as an essential ingredient of Islamic practice laid the foundation for the development of literate genres on the East African coast, among them the biographical and the historical. In the process, Swahili adopted styles of narrative expression which are reflected in the terms employed for them. The most common are habari (from the Arabic khabar) and wasifu (from wasf). In its original usage, khabar denoted a description of an event or events that were connected in a single narrative by means of a phrase such as “in that year.” It lacked a genealogy of narrators, and the form was stylistically flexible to include verses of poetry relevant to the events. In Swahili the current meaning of the word habari is “information” and “news” (and, hence, also a greeting) but, as a historical genre, it has been used in two ways. The first is in relation to the history of the city-states recounted through documents whose titles include the word, khabari/habari, (or the plural, akhbar in Arabic), usually translated as “chronicle(s).”
9
Timammy, Rayya, und Amir Swaleh. „THEMATIC ANALYSIS OF UTENDI WA MWANA KUPONA: A SWAHILI/ISLAMIC PERSPECTIVE“. International Journal for Innovation Education and Research 1, Nr. 3 (30.11.2013): 60–72. http://dx.doi.org/10.31686/ijier.vol1.iss3.116.
Der volle Inhalt der QuelleAnnotation:
This paper has the objective to make a thematic analysis of a classic poem Utendi wa Mwana Kupona using a Swahili/Islamic approach. The poem is believed to have been written by Mwana Kupona binti Mshamu in 1858. The poem is intended to be a motherly advice to her daughter about her religious and marital duties in a Swahili society.As a background to this paper, it was found out that Swahili culture has been greatly influenced by Islam. Ever since Arab, Persian, Indian and other merchants from Asia and the Middle East visited the East African coast to trade or settle, the Waswahili people embraced Islam. The Islamic religion influenced Swahili culture greatly. One of the more direct influences was the adoption of the Arabic script which the Swahili used to write their poetry and used it for other communication.The Arabic language had a lot of impact on the Kiswahili language, enriching it with new vocabulary, and especially religious and literary terminology. This is why a majority of the Waswahili are Muslims; hence Islam is an attribute accompanying the definition of ‘Mswahili’. A modest estimate would put words borrowed from the Arabic language into the Kiswahili language at between twenty to thirty percent.The eighteenth and nineteenth centuries saw a rapid development of written Kiswahili literature, especially in verse form. The majority or almost all of the poets of the time were very religious or very knowledgeable about Islam. This is the reason most poems of the time were pervaded by Islamic religious themes or other themes but definitely using an Islamic perspective. Utendi wa Mwana Kupona is one such verse. It is a mother’s advice to her daughter about her duties and obligations towards God, and specifically, towards a husband.
10
van de Bruinhorst, Gerard C. „Changing Criticism of Swahili Qur'an Translations: The Three ‘Rods of Moses’“. Journal of Qur'anic Studies 15, Nr. 3 (Oktober 2013): 206–31. http://dx.doi.org/10.3366/jqs.2013.0118.
Der volle Inhalt der QuelleAnnotation:
This article examines three Swahili books with the same title Fimbo ya Musa (‘The Rod of Moses’), published between 1970 and 2010, each of which critically investigates Qur'an translations and vernacular religious texts in Swahili. The first Fimbo was written by the Kenyan Ahmad Ahmad Badawy and criticises one of the earliest Swahili Qur'an translations, by Abdullah Saleh al-Farsy. In the second, Nurudin Hussein Shadhuly, head of the Shadhuly/Yashrutiyya Ṣūfī branch in Tanzania examines and condemns the translation efforts by Saidi Musa, a student of al-Farsy. The final Fimbo is a treatise by the Ibāḍī scholar Juma al-Mazrui from Oman and digitally distributed in 2010 which deals with the doctrine of God's visibility in the hereafter and is an answer to the Salafiyya Tanzanian Kassim Mafuta's 2008 work on this topic. The example of these three polemics over the last four decades shows the shifting concerns in the reaction to the translated Qur'an in Swahili. The act of translation from Arabic to the vernacular is no longer attacked, but rather the theological implications of a deficient translation are at the heart of the more recent discussions. While authoritative knowledge is still associated with a high command of Arabic, affiliation to a particular school of law or intellectual genealogy is not. Religious learning is no longer primarily transmitted through well-established links of personal authorities, but can increasingly be derived from private study and reading. As a direct result of this opening up of a wide field of knowledge for a non-Arabic reading audience, the potential numbers of discussants increases: each new Swahili Qur'an translation reveals more of the enigmatic character of the Qur'an and fuels new debates.
11
Chande, Abdin. „Shaykh Ali Hemed al-Buhriy’s Mrima Swahili Translation of the Qur’ān and its Place in Islamic Scholarship in East Africa“. Australian Journal of Islamic Studies 6, Nr. 4 (07.12.2021): 111–32. http://dx.doi.org/10.55831/ajis.v6i4.417.
Der volle Inhalt der QuelleAnnotation:
Dutch scholar Ridder Samsom has noted that few of the writings of religious scholars among the Swahili speaking peoples of coastal East Africa have survived destruction caused by natural and human factors. Other factors that have complicated matters include the political developments and uncertainties of the colonial period (late 19th century to roughly 1960) that led to the abandonment of the use of the Arabic script, not to mention ongoing weak conservation practices. Nevertheless, the recent identification of a Swahili manuscript of the Qur’ān in Arabic script by Shaykh Ali Hemed al-Buhriy (1889-1957), undoubtedly the foremost Islamic religious scholar of mainland Tanzania during the colonial period, represents an important contribution to the still-growing Islamic scholarship in East Africa. The manuscript (in Mrima, the Swahili dialect spoken on the northern coast of mainland Tanzania) ranks alongside Swahili translations of the Qur’ān by other leading Islamic scholars of East Africa such as Shaykh al-Amin Mazrui of Mombasa, a colleague and personal friend of the Shaykh. It was handwritten by Shaykh al-Buhriy in the 1950s during the terminal phase of the colonial era. The Shaykh had served as the qadhi (Muslim judge) of Tanga (1921-1935), although his position approximated that of the chief qadhi of Tanganyika, a post that, unlike the case of Kenya, had never been created.
12
Muthee, Mutwiri George, Mutua Makau und Omamo Amos. „SwaRegex: a lexical transducer for the morphological segmentation of swahili verbs“. African Journal of Science, Technology and Social Sciences 1, Nr. 2 (23.12.2022): 77–84. http://dx.doi.org/10.58506/ajstss.v1i2.119.
Der volle Inhalt der QuelleAnnotation:
The morphological syntax of the Swahili verb comprises 10 slots. In this work, we present SwaRegex, a novel rule-based model for the morphological segmentation of Swahili verbs. This model is designed as a lexical transducer, which accepts a verb as an input string and outputs the morphological slot occupied by the morphemes in the input string. SwaRegex is based on regular expressions developed using the C# programming language. To test the model, we designed a web scraper that obtained verbs from an online Swahili dictionary. The scrapper separated the corpus into two datasets: dataset A, comprising 163 verbs Bantu origin; and dataset B, containing the entire set of 715 non-Arabic verb entries obtained by the web scrapper. The performance of the model was tested against a similar model designed using the Xerox Finite State Tools (XFST). The regular expressions used in both models were the same. SwaRegex outperformed the XFST model on both datasets, achieving a 98.77% accuracy on dataset A, better than the XFST model by 41.1%, and a 68.67% accuracy on dataset B, better than the XFST model by 38.46%. This work is beneficial to prospective learners of Swahili, by helping them understand the syntax of Swahili verbs, and is an integral teaching aid for Swahili. Search engines will benefit from the lexical transducer by leveraging its finite state network when lemmatizing search terms. This work will also create more opportunities for more research to be done on Swahili.
13
Moskvitina (Siim), Anna. „National language as an object of modern Kiswahili poetry in the Roman and Arabic scripts in East Africa“. Language in Africa 4, Nr. 2 (25.12.2023): 89–112. http://dx.doi.org/10.37892/2686-8946-2023-4-2-89-112.
Der volle Inhalt der QuelleAnnotation:
The article presents a survey of Kiarabu, a tradition of writing in Swahili using the Arabic script, as an integral component of the so-called East African Swahili civilization which since the Medieval Times had been constituted as a network of coastal and island sultanates extending from the South of Somali to the North of Mozambique along the coast of the Indian Ocean. In the colonial times this kind of indigenous literacy gradually came out of use being replaced with the Roman script-based literacy within the project of standardization and making the standard form of Kiswahili an official language in British East Africa. However, Kiarabu still remains an occasional practice and a means to manifest Swahili cultural identity in some areas, where poets-traditionalists write verses in it involving newly designed dialect-based modifications of the alphabet.
14
Bolton, Caitlyn. „Making Africa Legible“. American Journal of Islamic Social Sciences 33, Nr. 3 (01.07.2016): 61–78. http://dx.doi.org/10.35632/ajiss.v33i3.350.
Der volle Inhalt der QuelleAnnotation:
European colonialism and missionization in Africa initiated a massive orthographic shift across the continent, as local languages that had been written for centuries in Arabic letters were forcibly re-written in Roman orthography through language standardization reforms and the introduction of colonial public schools. Using early missionary grammars promoting the “conversion of Africa from the East,” British colonial standardization policies and educational reforms, as well as petitions and newspaper editorials by the local Swahilispeaking community, I trace the story of the Romanization of Swahili in Zanzibar, the site chosen as the standard Swahili dialect. While the Romanization of African languages such as Swahili was part of a project of making Africa legible to Europeans during the colonial era, the resulting generation gap as children and parents read different letters made Africa more illegible to Africans themselves.
15
Bolton, Caitlyn. „Making Africa Legible“. American Journal of Islam and Society 33, Nr. 3 (01.07.2016): 61–78. http://dx.doi.org/10.35632/ajis.v33i3.350.
Der volle Inhalt der QuelleAnnotation:
European colonialism and missionization in Africa initiated a massive orthographic shift across the continent, as local languages that had been written for centuries in Arabic letters were forcibly re-written in Roman orthography through language standardization reforms and the introduction of colonial public schools. Using early missionary grammars promoting the “conversion of Africa from the East,” British colonial standardization policies and educational reforms, as well as petitions and newspaper editorials by the local Swahilispeaking community, I trace the story of the Romanization of Swahili in Zanzibar, the site chosen as the standard Swahili dialect. While the Romanization of African languages such as Swahili was part of a project of making Africa legible to Europeans during the colonial era, the resulting generation gap as children and parents read different letters made Africa more illegible to Africans themselves.
16
Krautwald, Fabian. „THE BEARERS OF NEWS: PRINT AND POWER IN GERMAN EAST AFRICA“. Journal of African History 62, Nr. 1 (März 2021): 5–28. http://dx.doi.org/10.1017/s0021853721000049.
Der volle Inhalt der QuelleAnnotation:
AbstractHistorians have drawn on newspapers to illuminate the origins of modern nationalism and cultures of literacy. The case of Kiongozi (The Guide or The Leader) relates this scholarship to Tanzania's colonial past. Published between 1904 and 1916 by the government of what was then German East Africa, the paper played an ambivalent role. On the one hand, by promoting the shift from Swahili written in Arabic script (ajami) to Latinized Swahili, it became the mouthpiece of an African elite trained in government schools. By reading and writing for Kiongozi, these waletaji wa habari (bearers of news) spread Swahili inland and transformed coastal culture. On the other hand, the paper served the power of the colonial state by mediating between German colonizers and their indigenous subordinates. Beyond cooptation, Kiongozi highlights the warped nature of African voices in the colonial archive, questioning claims about print's impact on nationalism and new forms of selfhood.
17
Suzuki, Hideaki. „Agency of Littoral Society: Reconsidering Medieval Swahili Port Towns with Written Evidence“. Journal of Indian Ocean World Studies 2, Nr. 1 (18.09.2019): 73–86. http://dx.doi.org/10.26443/jiows.v2i1.39.
Der volle Inhalt der QuelleAnnotation:
Michael Pearson has contributed greatly to maritime history in the Indian Ocean World, focusing on what he calls the “littoral society.” He argues for the importance of observing how the land and the sea connect each other. Following his argument, this article explores agency in medieval Swahili port towns. Recent developments in archaeological studies have revealed the complex relationships between the land and the sea in East Africa. However, there are certain issues archaeological evidence could not explain. Drawing on archaeological studies as a reference and also studies on Southeast Asian ports for comparison, this article seeks to explore medieval Arabic literature, virtually the only available written material, to consider the case of the medieval Swahili coast.
18
Muhindo, Faisal Masoud, und Erfan Gazali. „Contrastive Analysis of Noun Clauses in Arabic and Swahili Languages“. IJAS: Indonesian Journal of Arabic Studies 4, Nr. 2 (26.11.2022): 165. http://dx.doi.org/10.24235/ijas.v4i2.11335.
Der volle Inhalt der Quelle
19
Ogunnaike, Oludamini, und Mohammed Rustom. „Islam in English“. American Journal of Islamic Social Sciences 36, Nr. 2 (15.04.2019): 102–11. http://dx.doi.org/10.35632/ajiss.v36i2.590.
Der volle Inhalt der QuelleAnnotation:
The Quranic revelation had a tremendous impact upon the societies, art, and thought of the various peoples with whom it came into contact. But perhaps nowhere is this influence as evident as in the domain of language, the very medium of the revelation. First, the Arabic language itself was radically and irrevocably altered by the manifestation of the Quran.3 Then, as the language of the divine revelation, Quranic Arabic exerted a wide-ranging influence upon the thought and language of speakers of Persian, Turkish, numerous South and South-East Asian languages, and West and East African languages such as Hausa and Swahili.
20
Ogunnaike, Oludamini, und Mohammed Rustom. „Islam in English“. American Journal of Islam and Society 36, Nr. 2 (15.04.2019): 102–11. http://dx.doi.org/10.35632/ajis.v36i2.590.
Der volle Inhalt der QuelleAnnotation:
The Quranic revelation had a tremendous impact upon the societies, art, and thought of the various peoples with whom it came into contact. But perhaps nowhere is this influence as evident as in the domain of language, the very medium of the revelation. First, the Arabic language itself was radically and irrevocably altered by the manifestation of the Quran.3 Then, as the language of the divine revelation, Quranic Arabic exerted a wide-ranging influence upon the thought and language of speakers of Persian, Turkish, numerous South and South-East Asian languages, and West and East African languages such as Hausa and Swahili.
21
Frankl, P. J. L. „An Arabic deed of sale from Swahili Mombasa dated 1292/1875“. British Journal of Middle Eastern Studies 20, Nr. 1 (Januar 1993): 33–41. http://dx.doi.org/10.1080/13530199308705568.
Der volle Inhalt der Quelle
22
Marshad, Hassan A., und Saleh M. Suleiman. „A comparative study of Swahili ni and Arabic kāna as copulative elements“. Language Sciences 13, Nr. 1 (Januar 1991): 21–37. http://dx.doi.org/10.1016/0388-0001(91)90003-j.
Der volle Inhalt der Quelle
23
Юзмухаметов, Рамиль Тагирович. „PERSIAN LEXICAL LOANWORDS IN SWAHILI“. Bulletin of the Chuvash State Pedagogical University named after I Y Yakovlev, Nr. 3(108) (20.10.2020): 125–32. http://dx.doi.org/10.37972/chgpu.2020.108.3.014.
Der volle Inhalt der QuelleAnnotation:
Статья посвящена исследованию персидских лексических заимствований в языке суахили. Язык суахили является официальным языком ряда государств в Восточной Африке, таких как Танзания, Кения, Уганда, Коморские острова и др., эти страны можно считать родиной суахили. Актуальность исследования определяется интересом к распространению персидской заимствованной лексики в Восточной Африке параллельно с интересом к вопросу истории появления мусульманской культуры в Восточной Африке. Несмотря на то что арабские заимствования проникали в языки банту одновременно с персидскими словами, в этой статье рассмотрены исключительно персидские слова с целью подробнее исследовать тематические и структурные группы персидских заимствований, фонетические, морфологические и лексико-семантические изменения в них. Методологической и теоретической базой для исследования стали труды отечественных и зарубежных языковедов и африканистов, изучавших историю языка суахили, его строение, лексический состав, а также этническую структуру общества в Восточной Африке. Материалом для исследования послужили заимствованные из персидского языка слова, зафиксированные в «Суахили-русском словаре» под редакцией Н. В. Громовой. В лексическом составе языка суахили содержится значительное количество иностранных заимствований, что отражает разные периоды истории колонизации и освоения Восточной Африки. Персидских слов в суахили содержится порядка тридцати. Они представлены главным образом конкретными именами, обозначающими различные бытовые понятия, имеется и несколько абстрактных слов, связанных с религией и общественным укладом жизни. В морфологическом, фонологическом и лексико-семантическом плане обнаружены признаки глубокого усвоения иранизмов со стороны языка-реципиента - банту. The article is devoted to the study of Persian lexical borrowings in Swahili. Swahili is the official language of a number of states in East Africa; these are Tanzania, Kenya, Uganda, the Comoros and others. These countries can be considered the homeland of Swahili. The relevance of the study is determined by interest in the distribution of Persian borrowed vocabulary in East Africa, along with interest in the issue of the history of the emergence of Muslim culture in East Africa. Despite the fact that Arabic borrowings penetrated the Bantu languages simultaneously with Persian words, this article exclusively discusses Persian words in order to study in more detail the thematic and structural groups of Persian borrowings, phonetic, morphological and lexical-semantic changes in them. The methodological and theoretical framework for this study was determined by works of the domestic and foreign linguists and africanists who studied the history of Swahili, its structural and lexical composition. The material for the study was taken from “Swahili-Russian Dictionary” (ed. N. V. Gromova). The lexical composition of Swahili contains a significant amount of foreign lexical borrowings, which reflects different periods of the history of colonization of East Africa. There are about thirty Persian words in Swahili. They are represented mainly by specific words denoting various everyday concepts, and there are several abstract words related to religion and the social way of life. On the morphological, phonological, and lexical-semantic plane, signs of a deep assimilation of Iranisms by the recipient language, Bantu, were found
24
Subramaniam, Raghav. „Identifying Text Classification Failures in Multilingual AI-Generated Content“. International Journal of Artificial Intelligence & Applications 14, Nr. 5 (28.09.2023): 57–63. http://dx.doi.org/10.5121/ijaia.2023.14505.
Der volle Inhalt der QuelleAnnotation:
With the rising popularity of generative AI tools, the nature of apparent classification failures by AI content detection softwares, especially between different languages, must be further observed. This paper aims to do this through testing OpenAI’s “AI Text Classifier” on a set of human and AI-generated texts inEnglish, German, Arabic, Hindi, Chinese, and Swahili. Given the unreliability of existing tools for detection of AIgenerated text, it is notable that specific types of classification failures often persist in slightly different ways when various languages are observed: misclassification of human-written content as “AI-generated” and vice versa may occur more frequently in specific language content than others. Our findings indicate that false negative labelings are more likely to occur in English, whereas false positives are more likely to occur in Hindi and Arabic. There was an observed tendency for other languages to not be confidently labeled at all.
25
Renju, Peter. „Mwalimu Nyerere Engages His People: Scripture Translation in Swahili Verse“. Journal of Translation 3, Nr. 1 (2007): 41–53. http://dx.doi.org/10.54395/jot-28r5t.
Der volle Inhalt der QuelleAnnotation:
Julius Nyerere, the former president of Tanzania, was renowned for his political leadership. He was also an accomplished and dedicated poet, teacher, and translator. Having translated Shakespeare into his beloved Swahili language before becoming president, he took up Bible translation in his retirement. His goal was not simply to communicate his message faithfully and clearly, as any Bible translator should do, but also to engage his audience in a direct and personal way. Instead of the usual prose of the Gospels and Acts, he adopted the ancient but still popular poetic form of the tenzi as the most effective means of conveying his message. He used vocabulary that was familiar to his audience from the Arabic Islamic culture in which they live and political terminology that they associated with him while he was their national leader. Through the creative use of poetry, the poet-teacher-translator sought to engage his readers and listeners and impress upon them the relevance of the Message of Good News for their lives today.
26
Jahdhami, Said Al. „Kumzari: The Forgotten Language“. International Journal of Linguistics 8, Nr. 4 (16.08.2016): 27. http://dx.doi.org/10.5296/ijl.v8i4.9898.
Der volle Inhalt der QuelleAnnotation:
<p>Arabic is the first widely used language in Oman. It is not uncommon, however, to come across Omanis who converse in minority languages other than Arabic. Remarkably, these languages are of three different families: Indo-Iranian languages such as Kumzari, Lawati, Zadjali, Baluchi; Modern South Arabian languages such as Harsusi, Bathari, Hobyot, Mehri, and Jabbali /Shehri; and Bantu language family which includes Swahili. Named after the ethnic groups speaking them as mother tongues side by side with Arabic, the number of speakers of these languages varies as some are spoken by thousands of speakers while other languages may claim only a few hundred speakers. Academic work geared towards exploring these languages is scarce indeed, especially languages such as Kumzari, Harsusi, Zadjali, Bathari and Hobyot, a fact that makes them lesser-known and uninvestigated as opposed to their counterparts. In view of this, the focus of this paper lies on one of the lesser-known and unexplored minority languages spoken in Oman, namely Kumzari. In line with this, the study highlights the genetic affiliation of Kumzari, its speakers and their location, views on the origin of its name and its future status.</p>
27
Spear, Thomas. „Swahili History and Society to 1900: A Classified Bibliography“. History in Africa 27 (Januar 2000): 339–73. http://dx.doi.org/10.2307/3172120.
Der volle Inhalt der QuelleAnnotation:
Several years ago, Derek Nurse and I began to consider the increasing need to make revisions to our book, The Swahili: Reconstructing the History and Language of an African Society, 800-1500. We knew there had been significant archeological finds subsequent to its publication in 1985, but we were surprised to discover that hundreds of new books and articles had appeared. It therefore seemed expedient, not simply to revise the earlier work, but to compile a comprehensive new bibliography on early Swahili history and society that would facilitate thorough reconsideration of the issues in the future. This now includes 700 items, 428 published before 1985 and 272 published after. This is a massive literature, and it will make extensive demands on those working in the field (Spear 1999).The focus here is on the history and development of coastal societies over the past two millennia, but I have included recent ethnography, linguistics, and history for comparative purposes. What is missing, however, are sources covering literature and the arts, for which one may consult Kelly Askew's excellent online bibliography (Askew 1999). I have included mainly published work, but unpublished theses and papers are also included where available. I have not, however, included archival materials in government (e.g., Tanzanian, Zanzibari, British, German, Indian, French, U.S.), mission (CMS, UMCA, LMS), or local (Salem, Hamburg, Rhodes House) collections, nor have I included material in mission publications.The bibliography is subdivided by discipline—archaeology, linguistics and language, ethnography, and history. Most items have been confirmed in OCLC WorldCat or other authoritative sources, correcting numerous errors in previous citations. Arabic names are alphabetized as they appear, inconsistently, in databases for ease of finding.
28
Ladyanna, Sonezza. „SALAM DAN KINESIK DALAM BEBERAPA BAHASA“. Adabiyyāt: Jurnal Bahasa dan Sastra 11, Nr. 1 (31.07.2012): 53. http://dx.doi.org/10.14421/ajbs.2012.11103.
Der volle Inhalt der QuelleAnnotation:
Greetings, along with its kineses, vary from one language to another, showing the culture of the speakers. This article discusses the system of greetings with their kineses in several languages from different continents. The research was conducted by taking into account some environmental, geographical, and socio-cultural factors of the users of the languages. The method of the research is a combination of some linguistic methods and cultural methods. The use of greetings in Indonesian, Korean, Arabic, Hungarian, Spanish, Swedish, and Swahili has a relationship with the natural state of the speakers. The greeting system in relation to the time of morning, afternoon, evening, and night can be classified into two classes. People living in areas with the time division of the morning, afternoon, evening, and night tend to use clear time-based greeting.
29
Kaaya, Janet, und Kelley Wolfe Bachli. „Uncovering UCLA Library Special Collections Information Resources for Researchers: The Pre-Independence Socio-political Landscape in Zanzibar from the Michael Lofchie Collection“. African Research & Documentation 109 (2009): 43–50. http://dx.doi.org/10.1017/s0305862x00016484.
Der volle Inhalt der QuelleAnnotation:
After more than four decades of obscurity, a collection of historical African newspapers and other materials is now being made widely accessible to researchers due to the efforts of Council on Library and Information Resources (CLIR) Postdoctoral Fellow Janet Kaaya and the Center for Primary Research and Training in the Charles E. Young Research Library, Department of Special Collections, at the University of California Los Angeles (UCLA). The Michael Lofchie Collection contains primarily pre-independence newspapers and other materials from Zanzibar, a Tanzanian island in the Indian Ocean off the coast of East Africa. The collection holds about 120 volumes, covering 22 newspaper titles in various languages, including English, Swahili, Gujarati, and Arabic. In addition, the collection includes bulletins, journals, monographs, manuscripts, booklets, information sheets and minutes of meetings. The collection's depth and breadth reflect the socio-cultural, economic and political environments that prevailed in Zanzibar over the timespan of the collection, from 1909 to 1965.
30
Kaaya, Janet, und Kelley Wolfe Bachli. „Uncovering UCLA Library Special Collections Information Resources for Researchers: The Pre-Independence Socio-political Landscape in Zanzibar from the Michael Lofchie Collection“. African Research & Documentation 109 (2009): 43–50. http://dx.doi.org/10.1017/s0305862x00016484.
Der volle Inhalt der QuelleAnnotation:
After more than four decades of obscurity, a collection of historical African newspapers and other materials is now being made widely accessible to researchers due to the efforts of Council on Library and Information Resources (CLIR) Postdoctoral Fellow Janet Kaaya and the Center for Primary Research and Training in the Charles E. Young Research Library, Department of Special Collections, at the University of California Los Angeles (UCLA). The Michael Lofchie Collection contains primarily pre-independence newspapers and other materials from Zanzibar, a Tanzanian island in the Indian Ocean off the coast of East Africa. The collection holds about 120 volumes, covering 22 newspaper titles in various languages, including English, Swahili, Gujarati, and Arabic. In addition, the collection includes bulletins, journals, monographs, manuscripts, booklets, information sheets and minutes of meetings. The collection's depth and breadth reflect the socio-cultural, economic and political environments that prevailed in Zanzibar over the timespan of the collection, from 1909 to 1965.
31
Hirji, Zulfikar. „A Corpus of Illuminated Qurʾāns from Coastal East Africa“. Journal of Islamic Manuscripts 14, Nr. 2-4 (03.08.2023): 356–95. http://dx.doi.org/10.1163/1878464x-01401006.
Der volle Inhalt der QuelleAnnotation:
Abstract This article examines a little-known corpus of illuminated Qurʾān manuscripts that were produced between ca. 1750–ca. 1850 in the Swahili city-states of Pate, Siyu, and Faza on Pate Island in the Lamu archipelago (Kenya). Now dispersed in collections in Kenya, Tanzania, Oman, the UK, and the USA, the manuscripts have many distinctive features: decorative frontispieces, sūra titles, basmalas, and division and prostration markers; locally developed Arabic script styles; colophons containing names of copyists and completion dates; endowment dedications; northern Italian-made paper; and, blind-stamped, leather covers. The list of known manuscripts presented in the appendix is aimed at encouraging the identification, digitization, and study of other manuscripts in the corpus. The study of their content, materiality, and contexts of production can advance scholarship on the histories of Islamic manuscript production in coastal East Africa and provide comparative material for manuscript studies in other regions of Eastern Africa and the Indian Ocean.
32
Tsvetkov, Yulia, und Chris Dyer. „Cross-Lingual Bridges with Models of Lexical Borrowing“. Journal of Artificial Intelligence Research 55 (13.01.2016): 63–93. http://dx.doi.org/10.1613/jair.4786.
Der volle Inhalt der QuelleAnnotation:
Linguistic borrowing is the phenomenon of transferring linguistic constructions (lexical, phonological, morphological, and syntactic) from a donor language to a recipient language as a result of contacts between communities speaking different languages. Borrowed words are found in all languages, andin contrast to cognate relationshipsborrowing relationships may exist across unrelated languages (for example, about 40% of Swahilis vocabulary is borrowed from the unrelated language Arabic). In this work, we develop a model of morpho-phonological transformations across languages. Its features are based on universal constraints from Optimality Theory (OT), and we show that compared to several standardbut linguistically more naïvebaselines, our OT-inspired model obtains good performance at predicting donor forms from borrowed forms with only a few dozen training examples, making this a cost-effective strategy for sharing lexical information across languages. We demonstrate applications of the lexical borrowing model in machine translation, using resource-rich donor language to obtain translations of out-of-vocabulary loanwords in a lower resource language. Our framework obtains substantial improvements (up to 1.6 BLEU) over standard baselines.
33
Al-Emadi, Talal, Hassan Rashid Al-Derham und Abdelwahab El Afandi. „QU Press Dialogue with 2021 Literature Nobel Laureate Prof. Abdulrazak Gurnah“. Research in African Literatures 54, Nr. 1 (März 2023): 179–91. http://dx.doi.org/10.2979/ral.2023.a915646.
Der volle Inhalt der QuelleAnnotation:
ABSTRACT: Nobel laureate Prof. Abdulrazak Gourna was invited by Qatar University Press and warmly welcomed by the audience of the Doha International Book Fair. The long interview focused on the relationship between the author and publisher and responsibilities of the author to represent the concerns of his local culture on a world stage. Here, the significance of translation was apparent as well as direct communication between author and audiences worldwide. His African, Arabic, and Islamic roots contributed to the rich heritage of Prof. Gurnah, whose novels unravel this complexity of identities. The dialogue was enriched by a discussion on how the author as a novelist and academic dealt with postcolonialism and the evil of colonialism. More importantly, how in his original home Zanzibar, different societies, the coastal cultures, the Arab traders, the Indian traders, the Swahili traders, and the people in the interior, negotiated their coexistence peacefully, which ended with the arrival of European colonialism. This led to fragmentation of African societies and in many ways was responsible for the oppression and dictatorship that ravaged the contents.
34
Krstanoska-Blazeska, Klimentina, Andre Renzaho, Ilse Blignault, Bingqin Li, Nicola Reavley und Shameran Slewa-Younan. „A Qualitative Exploration of Sources of Help for Mental Illness in Arabic-, Mandarin-, and Swahili-Speaking Communities in Sydney, Australia“. International Journal of Environmental Research and Public Health 20, Nr. 10 (18.05.2023): 5862. http://dx.doi.org/10.3390/ijerph20105862.
Der volle Inhalt der QuelleAnnotation:
Despite being disproportionately affected by poor mental health, culturally and linguistically diverse (CaLD) individuals seek help from mental health services at lower rates than others in the Australian population. The preferred sources of help for mental illness amongst CaLD individuals remain poorly understood. The aim of this study was to explore sources of help in Arabic-, Mandarin-, and Swahili-speaking communities in Sydney, Australia. Eight focus-group discussions (n = 51) and twenty-six key informant interviews were undertaken online using Zoom. Two major themes were identified: informal sources of help and formal sources of help. Under the informal sources of help theme, three sub-themes were identified: social, religious, and self-help sources. All three communities strongly recognised the role of social sources of help, with more nuanced roles held by religion and self-help activities. Formal sources of help were described by all communities, although to a lesser extent than informal sources. Our findings suggest that interventions to support help-seeking for all three communities should involve building the capacity of informal sources of help, utilising culturally appropriate environments, and the collaboration between informal and formal sources of help. We also discuss differences between the three communities and offer service providers insights into unique issues that require attention when working with these groups.
35
Waliaula, Ken Walibora. „The Afterlife of Oyono's Houseboy in the Swahili Schools Market: To Be or Not to Be Faithful to the Original“. PMLA/Publications of the Modern Language Association of America 128, Nr. 1 (Januar 2013): 178–84. http://dx.doi.org/10.1632/pmla.2013.128.1.178.
Der volle Inhalt der QuelleAnnotation:
Africa, the world's second-largest continent, speaks over two thousand languages but rarely translates itself. it is no wonder, therefore, that Ferdinand Oyono's francophone African classic Une vie de boy (1956), translated into at least twelve European and Asian languages, exists in only one African translation—that is, if we consider as non-African Oyono's original French and the English, Arabic, and Portuguese into which it was translated. Since 1963, when Obi Wali stated in his essay “The Dead End of African Literature” that African literature in English and French was “a clear contradiction, and a false proposition,” like “Italian literature in Hausa” (14), the question of the language of African literature has animated debate. Two decades later, Ngũgĩ wa Thiong'o restated Wali's contention, asserting that European languages led to African “spiritual subjugation” (9). Ngũgĩ argued strongly that African literature should be written in African languages. On the other hand, Chinua Achebe defended European languages, maintaining that they could “carry the weight of African experience” (62).
36
Oliveira, Gonçalves de Souza de, Karina. „Loanword adaptation in Esperanto“. Język. Komunikacja. Informacja, Nr. 13 (12.05.2019): 72–80. http://dx.doi.org/10.14746/jki.2018.13.5.
Der volle Inhalt der QuelleAnnotation:
This research investigated the phonological directions by which new roots are incorporated into Esperanto. Words were selected from the following magazines: Kontakto, the official magazine of the Tutmonda Esperantista Junulara Organizo (TEJO – World Esperanto Youth Organization), which was first published in 1963 and has subscribers in over 90 countries, and Esperanto, the official magazine of the Universala Esperanto-Asocio (UEA – Esperanto Universal Association), which was first released in 1905 and has readers in 115 countries, in addition to a technological terminology list (Nevelsteen, 2012) and to words not quoted in dictionaries but published in a list on the blog <http://vortaroblogo.blogspot.com.br/2009/09/nepivajvortoj-i.html>. Words were collected from 13 different languages: Arabic, Chinese, French, English, Japanese, Komi, Korean, Portuguese, Russian, Spanish, Turkish, Sanskrit and Swahili. The theoretical basis that guided this analysis was Loanword Phonology, mainly the works of Calabrese & Wetzels (2009), Vendelin & Peperkamp (2006), Paradis (1988), Kang (2011), Friesner (2009), Menezes (2013), Chang (2008), Kenstowicz & Suchato (2006) and Roth (1980). An analysis of the corpus showed that words can be adapted by their phonetic form as well as by their root’s orthographic form from the original language. Furthermore, we observed that long vowels were, for the most part, adapted as simple vowels; and some words are present in two synchronic variations.
37
McLeod, Sharynne, und Kathryn Crowe. „Children's Consonant Acquisition in 27 Languages: A Cross-Linguistic Review“. American Journal of Speech-Language Pathology 27, Nr. 4 (21.11.2018): 1546–71. http://dx.doi.org/10.1044/2018_ajslp-17-0100.
Der volle Inhalt der QuelleAnnotation:
Purpose The aim of this study was to provide a cross-linguistic review of acquisition of consonant phonemes to inform speech-language pathologists' expectations of children's developmental capacity by (a) identifying characteristics of studies of consonant acquisition, (b) describing general principles of consonant acquisition, and (c) providing case studies for English, Japanese, Korean, and Spanish. Method A cross-linguistic review was undertaken of 60 articles describing 64 studies of consonant acquisition by 26,007 children from 31 countries in 27 languages: Afrikaans, Arabic, Cantonese, Danish, Dutch, English, French, German, Greek, Haitian Creole, Hebrew, Hungarian, Icelandic, Italian, Jamaican Creole, Japanese, Korean, Malay, Maltese, Mandarin (Putonghua), Portuguese, Setswana (Tswana), Slovenian, Spanish, Swahili, Turkish, and Xhosa. Results Most studies were cross-sectional and examined single word production. Combining data from 27 languages, most of the world's consonants were acquired by 5;0 years;months old. By 5;0, children produced at least 93% of consonants correctly. Plosives, nasals, and nonpulmonic consonants (e.g., clicks) were acquired earlier than trills, flaps, fricatives, and affricates. Most labial, pharyngeal, and posterior lingual consonants were acquired earlier than consonants with anterior tongue placement. However, there was an interaction between place and manner where plosives and nasals produced with anterior tongue placement were acquired earlier than anterior trills, fricatives, and affricates. Conclusions Children across the world acquire consonants at a young age. Five-year-old children have acquired most consonants within their ambient language; however, individual variability should be considered. Supplemental Material https://doi.org/10.23641/asha.6972857
38
Anderson, Cheryl AM, Kate E. Murray, Sahra Abdi, Samantha Hurst, Amina Sheik-Mohamed, Bethlehem Begud, Bess Marcus, Camille Nebeker, Jennifer C. Sanchez-Flack und Khalisa Bolling. „Community-based participatory approach to identify factors affecting diet following migration from Africa: The Hawaash study“. Health Education Journal 78, Nr. 2 (19.12.2018): 238–48. http://dx.doi.org/10.1177/0017896918814059.
Der volle Inhalt der QuelleAnnotation:
Introduction: African women who migrate to the USA have a rich tradition of using herbs and spices to promote health. We conducted formative research on nutritional practices among East and North African women in the USA, focusing on whether traditional herbs and spices could support adherence to the Dietary Guidelines for Americans. Methods: In all, 48 adult African women living in San Diego, California participated in focus groups in July 2015. Inclusion criteria were 18 years or older, and able to answer focus group questions in one of five languages: Somali, Arabic, Amharic, Swahili or English. Results: Participants identified 62 unique spices and herbs that are traditionally used in meal preparation for flavour and health benefits. Participants also reported awareness that nutrients, foods, food groups and approaches to growing and preparing foods are important considerations for healthy diet. Barriers to healthy eating included costs, constraints around growing food in a different soil and climate than Africa, family size and the widespread availability of fast food. Groups identified opportunities for collaborations with researchers through educational programmes, and recommended seed and recipe exchanges that promote healthy eating across culturally heterogeneous African communities. Conclusion: A culturally informed behavioural intervention focused on spices and herbs would be feasible and accepted by African women in San Diego. This intervention may support adherence to the Dietary Guidelines for Americans during the nutrition transition and broader dissemination of practices that promote health across heterogeneous communities of Africans living in the USA.
39
Telenta, Joanne, Sandra C. Jones, Kate L. Francis, Michael J. Polonsky, Joshua Beard und Andre M. N. Renzaho. „Australian lessons for developing and testing a culturally inclusive health promotion campaign“. Health Promotion International 35, Nr. 2 (26.02.2019): 217–31. http://dx.doi.org/10.1093/heapro/day118.
Der volle Inhalt der QuelleAnnotation:
Abstract The purpose of the study was to develop and test culturally appropriate health promotion materials that were seen to be socially inclusive in regard to blood donation within the Australian-African community. Materials were produced in multiple languages (English, Arabic, Swahili and Kirundi) and were initially developed based on previous pilot data, with feedback from the project partner (Australian Red Cross Blood Service) and the African community. Seven formative focus groups with 62 participants were then conducted to ensure the materials would be effective, credible and culturally acceptable to the target audience, including preferred messages, taglines and images. The response confirmed that quotes and images from community members (as opposed to actors) were critical to ensure messages were engaging and believable, and had meaningful taglines that were perceived to be authentic. The refined materials were then used in a community intervention study. The evaluation included an assessment of respondents’ views of the messages post-intervention. Of the 281 African migrants who saw the campaign materials during the intervention period, the majority (75.8%) strongly agreed that the materials made them feel part of the wider Australian community. These results suggest that engagement in developmental activities with targeted communities is important for creating positively viewed culturally targeted public health campaigns. A six-step process is suggested that could be used by other organizations to ensure that messages are acceptable to targeted migrant communities.
40
Alturki, Abdullah. „The Indian Community in Zanzibar 1804-1856: A Historical Study“. Jordan Journal for History and Archaeology 17, Nr. 2 (29.06.2023): 140–63. http://dx.doi.org/10.35516/jjha.v17i2.651.
Der volle Inhalt der QuelleAnnotation:
This study sheds light on the Indian community that settled on the island of Zanzibar when it was part of the Sultanate of Oman, specifically between 1804 and 1856 under Sayyid Sa‘id bin Sultan al-Busa‘idi. Sayyid Sa‘id did his best to improve conditions for Indians in the sultanate, exempting them from all types of taxes and giving complete freedom to non-Muslim Indians to practice their religions. He some Indians to work for him personally, and they became his most trusted associates. He recruited them to finance-related positions, particularly as Arabs had not exhibited sufficient skill in this field. In the areas he held in East Africa, Busa‘idi entrusted customs administration to Hindus. Indian merchants acted as an intermediary in coastal trade between European and local merchants in Zanzibar, and they participated in the slave trade. They put their capital to work in various commercial enterprises, especially mortgages for Arab-owned properties. These Arabs did not have sufficient capital to fund their commercial activities, so they mortgaged many of their properties for loans from the capitalist Indian moneylenders. Because the Indians charged high interest rates for these mortgages, the Arabs became buried in debt. Much of their property was gradually transferred to the Indian merchants, who succeeded over time in gaining control of most commercial projects on the coast, surpassing their Arab counterparts. Many of them became extremely wealthy thanks to their outstanding ability to accumulate wealth and their skills in finance and accounting. The customs fees and their good command of Arabic and Swahili also helped.
41
Akhtar Gul, Muhammad Ghulam Shabeer, Rija Ahmad Abbasi und Abdul Wahab Khan. „Africa’s Poverty and Famines: Developmental Projects of China on Africa“. PERENNIAL JOURNAL OF HISTORY 3, Nr. 1 (25.06.2022): 165–94. http://dx.doi.org/10.52700/pjh.v3i1.109.
Der volle Inhalt der QuelleAnnotation:
Poverty exists without any face; it is a multifaceted and complex phenomenon. Poverty and famines existed before human civilization and culture. Human culture existed 0.07 million years ago, and civilization began 6000 years ago. In a modern civilized society, ‘first famine in human history occurred in 1708 B.C. From 1708 BC to 1878 AD, 350 famines occurred in various spheres of the world. The Encyclopedia Britannica listed 31 main famines from prehistoric to the 1960s. The sub-continent has also faced eleven severe famines from 1769-70 to 1943, and about 40.9 million people have died due to these famines. Similarly, more than 2 billion people live below the poverty line. Besides, China left 800 million people due to ‘Open Door Policy’. Now she is changing the world's shape through BRI. Africa is a complex and perplexing region of the world. Because, Africa is facing all the root problems of the world, i.e., poverty, massive unemployment and income inequality, mono-culture political economy, border disputes, intra-state wars, and ethnic and lingual clashes. In the land of Africa, the first famine was recorded 2273 years ago in Ethiopia’. About 2,582 languages[i] and 1,382 dialects are found on the African continent. From 1945 to 1999, humanity faced 25 interstate wars, most of which occurred in Africa. Therefore, 127 civil wars happened among 73 states in the same era, and 16.2 million people died. The Export and Import Bank of China will spend 1US$ trillion on the African continent in 2025.
[i] Language which is speaking in Africa, Arabic (170 million) English (130 million), Swahili (100), French (115), Berber (50), Hausa (50), Portuguese (20) and Spanish (10) (Spolsky, 2018)
42
Halimatusa’diah, Halimatusa’diah. „PERANAN MODAL KULTURAL DAN STRUKTURAL DALAM MENCIPTAKAN KERUKUNAN ANTARUMAT BERAGAMA DI BALI“. Harmoni 17, Nr. 1 (30.06.2018): 41–63. http://dx.doi.org/10.32488/harmoni.v17i1.207.
Der volle Inhalt der QuelleAnnotation:
Ahmadiyah events in Cikeusik, Shia in Sampang, until the case of Tanjung Balai, are various events of intolerance that often color the reality of our plural society. However, in some other areas with its diverse community, as in Bali, we can find a society that is able to maintain harmony among its diverse peoples and live side by side. This study aims to describe various factors that support inter-religious harmony in Bali. This review is important to overcome the various religious conflicts that occurred in Indonesia, as well as how to create harmony among religious followers. Using a qualitative approach, this study found that the creation of tolerance and harmony among religious believers in Bali, in addition influenced by historical model, also because Bali has a strong cultural capital and structural capital. Cultural capital in the form of local wisdom that is still maintained and also the harmony agents such as guardians of tradition and FKUB also play a major role in maintaining and creating harmony among religious followers in Bali
G
M
T
Detect language
Afrikaans
Albanian
Arabic
Armenian
Azerbaijani
Basque
Belarusian
Bengali
Bosnian
Bulgarian
Catalan
Cebuano
Chichewa
Chinese (Simplified)
Chinese (Traditional)
Croatian
Czech
Danish
Dutch
English
Esperanto
Estonian
Filipino
Finnish
French
Galician
Georgian
German
Greek
Gujarati
Haitian Creole
Hausa
Hebrew
Hindi
Hmong
Hungarian
Icelandic
Igbo
Indonesian
Irish
Italian
Japanese
Javanese
Kannada
Kazakh
Khmer
Korean
Lao
Latin
Latvian
Lithuanian
Macedonian
Malagasy
Malay
Malayalam
Maltese
Maori
Marathi
Mongolian
Myanmar (Burmese)
Nepali
Norwegian
Persian
Polish
Portuguese
Punjabi
Romanian
Russian
Serbian
Sesotho
Sinhala
Slovak
Slovenian
Somali
Spanish
Sundanese
Swahili
Swedish
Tajik
Tamil
Telugu
Thai
Turkish
Ukrainian
Urdu
Uzbek
Vietnamese
Welsh
Yiddish
Yoruba
Zulu
Afrikaans
Albanian
Arabic
Armenian
Azerbaijani
Basque
Belarusian
Bengali
Bosnian
Bulgarian
Catalan
Cebuano
Chichewa
Chinese (Simplified)
Chinese (Traditional)
Croatian
Czech
Danish
Dutch
English
Esperanto
Estonian
Filipino
Finnish
French
Galician
Georgian
German
Greek
Gujarati
Haitian Creole
Hausa
Hebrew
Hindi
Hmong
Hungarian
Icelandic
Igbo
Indonesian
Irish
Italian
Japanese
Javanese
Kannada
Kazakh
Khmer
Korean
Lao
Latin
Latvian
Lithuanian
Macedonian
Malagasy
Malay
Malayalam
Maltese
Maori
Marathi
Mongolian
Myanmar (Burmese)
Nepali
Norwegian
Persian
Polish
Portuguese
Punjabi
Romanian
Russian
Serbian
Sesotho
Sinhala
Slovak
Slovenian
Somali
Spanish
Sundanese
Swahili
Swedish
Tajik
Tamil
Telugu
Thai
Turkish
Ukrainian
Urdu
Uzbek
Vietnamese
Welsh
Yiddish
Yoruba
Zulu
Text-to-speech function is limited to 200 characters
Options : History : Feedback : Donate
Close
43
Myers-Scotton, Carol. „Ali A. Mazrui & Alamin M. Mazrui, The power of Babel: Language and governance in the African experience. Chicago: University of Chicago Press; Oxford: James Currey; Kampala: Fountain Publishers; Nairobi: East African Educational Publishers; Cape Town: David Philip, 1998. Pp. xii, 228. Hb $40.00, pb $15.25.“ Language in Society 29, Nr. 3 (Juli 2000): 446–49. http://dx.doi.org/10.1017/s0047404500333048.
Der volle Inhalt der QuelleAnnotation:
To understand this book, a little background information helps. I first encountered Ali Mazrui in 1968–70 when I was the first lecturer in linguistics at Makerere University in Kampala, Uganda; Mazrui, a member of the political science faculty, was already a famous orator, acknowledged by all as possessing “a golden tongue.” Since then, he has gone on to become probably the most famous African studies professor in the United States; he was the presenter of the nine-part BBC/PBS television series The Africans: A triple heritage, and he is the author of many books and articles on Africa. He has taught at many universities around the world, and is now director of the Institute of Global Cultural Studies and Albert Schweitzer Professor in the Humanities at the State University of New York at Binghamton. His junior co-author (a relative?), Alamin M. Mazrui, was trained as a linguist and is an associate professor of Black studies at Ohio State University. Both are native speakers of Swahili from Mombasa, Kenya (they prefer to refer to the language as Kiswahili, with its noun class prefix, as it would be if one were speaking the language itself). Kiswahili, of course, is probably the best-known African language; many people in East Africa and other areas (e.g. the Democratic Republic of Congo) speak it as a second language. Furthermore, it is one of the few indigenous languages with official status in an African nation; it is the official language of Tanzania, and the co-official language in Kenya along with English. However, Kiswahili is spoken natively mainly along the East African coastline and on the offshore islands (e.g. Zanzibar), often by persons with a dual Arabic-African heritage similar to that of the Mazruis.
44
Adekunle, Toluwani, Chioma Blessing Mbonu, Adetola Ogunjimi, Azeez Alade, Waheed Awotoye, Marie Kikuni, Olufemi Owoeye und Olayinka Adekugbe. „Baseline assessment of oral health needs among underserved populations in the United States“. Journal of Global Oral Health 6 (26.06.2023): 38–42. http://dx.doi.org/10.25259/jgoh_3_2023.
Der volle Inhalt der QuelleAnnotation:
Introduction: There are numerous inequities in access to oral healthcare in the United States (US). Lower utilization of oral healthcare services, a higher burden of dental diseases, and poorer dental outcomes are more prevalent among US immigrants compared to US-born populations. Study Sample: A sizable population of people in Iowa are immigrants. These immigrants are from democratic republic of congo (DRC), Eritrea, Burma, Bhutan, Burundi, Ethiopia, and Afghanistan. Iowa Refugee Assessment Report of 2018 shows that dental ailment is the second most prevalent condition among new entrant refugees. As a result, the Oral Health Programs targeted an oral health intervention at US immigrant populations. Objectives: This report aims to highlight significant findings from the baseline survey to further understand the needs for oral healthcare amongst immigrant and underserved populations in Iowa. This intervention utilized community peer educators to sensitize and mobilize immigrants to better access dental services. Training modules were developed for the volunteer peer educators and educational materials were translated into the native languages of the most populous refugees (French, Swahili, and Arabic). The Oral Health Program implemented a community health campaign, developing a questionnaire to capture demographic information, knowledge, awareness, barriers to uptake of dental check-ups/oral assessment,s and preferred sources of information. Preliminary findings indicated the need for increased awareness about oral health. Findings: There is a need to leverage existing social safety net programs to deliver oral health information and foster connections between dental service providers and their target populations. This study has shown the need for continued efforts towards increasing oral healthcare among underserved ethnic/minority and immigrant populations in Iowa. Future interventions need to focus on improving access and removing structural and social barriers to dental/oral care.
45
Brauer-Benke, József. „Vonós hangszerek Afrikában“. Afrika Tanulmányok / Hungarian Journal of African Studies 16, Nr. 2 (13.12.2022): 14–40. http://dx.doi.org/10.15170/at.2022.16.2.2.
Der volle Inhalt der QuelleAnnotation:
A survey of the available historical data allows one to show that the appearance and adoption of bowed string instruments in the different cultural regions of Africa took place in different periods and owing to different influences. After this instrument category had appeared in Central Asia in the 9th century, it spread to the eastern lands of the Arab world (Mashriq) in the 10th century, and thence to the western lands of the Arab world (Maghrib) in the course of the 12th to 13th centuries. The so-called rebab fiddle type (carved of a single piece of wood and provided with a body made of a coconut shell) was modified by the peoples of West Africa so that it had a body made of the locally abundant large calabash, while the peoples of northeastern Africa adopted various relatives of the kamanja fiddle type (having a box-like body), such as the Ethiopian masenko and the Eritrean wat’a. Contrastingly, the Swahili cultural region adopted the fiddle type having a pipe-shaped body, characteristic of the Far East and Southeast Asia, from the Chinese merchants and explorers of the early 15th century, an instrument type later carried by Swahili trading caravans into Central Africa and the southern parts of East Africa. Although the southernmost portion of South Africa is home to seemingly very archaic bowed string instruments, European cultural influences have been a definite factor in this region since the mid-17th century. It is unsurprising, then, that an etymological analysis of ostensibly archaic string instruments reveals the impact of European bowed instruments through stimulus diffusion, i.e. the local adoption of the idea of a bow and its adaptation to indigenous instruments previously played with hitting the strings or rubbing them with sticks. In comparison to other instruments of West Africa, bowed instruments have barely survived modernization and, obsolete as they now are, play little role on the stages of world music. This process was exacerbated by the influence of the Islamic reform movements of the 19th century that deemed them barely tolerated or even prohibited instruments because of their associations with the pre-Islamic era; this had already gradually reduced their use in the two centuries preceding the modernization of the 20th century. The use of bowed string instruments has also declined significantly in eastern ands Africa. It is only in the North African region that bowed string instruments enjoy continuing popularity. For example, they are still used widely by the rural folk orchestras of Egypt, while in Morocco the rebab has been modernized for classical Arabic music by adopting certain parts of the European fiddle (e.g. tailpiece, bridge, fingerboard). The European fiddle was also adopted wholesale in North Africa; so that European and traditional instruments are now employed simultaneously by many Algerian orchestras. (image 22) It is remarkable that European fiddles are played in a vertical position in this context, a playing technique usual for folk fiddles; the potential playing techniques inherent in the shape of the European fiddle are thus not utilised at all.
46
Papilaya, Patrich Phill Edrich. „Aplikasi Google Earth Engine Dalam Menyediakan Citra Satelit Sumberbedaya Alam Bebas Awan“. MAKILA 16, Nr. 2 (12.11.2022): 96–103. http://dx.doi.org/10.30598/makila.v16i2.6586.
Der volle Inhalt der QuelleAnnotation:
translator
Ketersediaan Citra Satelit yang berkualitas menjadi salah satu syarat keberhasilan penelitian sumberdaya alam, secara khusus dibidang kehutanan. Google Earth Engine (GEE) adalah salah satu platform berbasis awan (cloud) yang disediakan oleh Google. GEE bekerja berbasis Bahasa program Java Script. Hasil penelitian menunjukan bahwa aplikasi GEE mampu menyediakan citra satelit yang memiliki tutupan awan sangat rendah atau bebas awan (clouds free). Aplikasi GEE merupakan salah satu solusi penelitian sumberdaya alam terutama pada pulau-pulau kecil di Provinsi Maluku.
Afrikaans
Albanian - shqipe
Arabic - العربية
Armenian - Հայերէն
Azerbaijani - azərbaycanca
Basque - euskara
Belarusian - беларуская
Bengali - বাংলা
Bulgarian - български
Catalan - català
Chinese - 中文（简体中文）
Chinese - 中文 (繁體中文)
Croatian - hrvatski
Czech - čeština
Danish - dansk
Dutch - Nederlands
English
Esperanto - esperanto
Estonian - eesti
Filipino
Finnish - suomi
French - français
Galician - galego
Georgian - ქართული
German - Deutsch
Greek - Ελληνικά
Gujarati - ગુજરાતી
Haitian Creole - kreyòl ayisyen
Hebrew - עברית
Hindi - हिन्दी
Hungarian - magyar
Icelandic - íslenska
Indonesian - Bahasa Indonesia
Irish - Gaeilge
Italian - italiano
Japanese - 日本語
Kannada - ಕನ್ನಡ
Korean - 한국어
Latin - Lingua Latina
Latvian - latviešu
Lithuanian - lietuvių
Macedonian - македонски
Malay - Bahasa Melayu
Maltese - Malti
Norwegian - norsk
Persian - فارسی
Polish - polski
Portuguese - português
Romanian - română
Russian - русский
Serbian - Српски
Slovak - slovenčina
Slovenian - slovenščina
Spanish - español
Swahili - Kiswahili
Swedish - svenska
Tamil - தமிழ்
Telugu - తెలుగు
Thai - ไทย
Turkish - Türkçe
Ukrainian - українська
Urdu - اردو
Vietnamese - Tiếng Việt
Welsh - Cymraeg
Yiddish - יידיש
Double-click
Select to translate
47
Wright, Jonathan, Juergen Messner, Sarah McMahon, Louise Johnson, Patrick Foster, James Fernandes, Harpreet Chhina, Anne Klassen und Anthony Cooper. „INTERNATIONAL FIELD TEST OF LIMB-Q KIDS: AN INTERNATIONALLY APPLICABLE PATIENT-REPORTED OUTCOME MEASURE FOR LOWER LIMB DIFFERENCES“. Orthopaedic Proceedings 105-B, SUPP_10 (01.06.2023): 16. http://dx.doi.org/10.1302/1358-992x.2023.10.016.
Der volle Inhalt der QuelleAnnotation:
IntroductionLIMB-Q Kids is a new patient-reported outcome measure (PROM) for children with Lower limb differences (LLDs). The objective is to conduct an international field test study.Materials & MethodsA mixed method multiphase approach was used to develop LIMB-Q Kids. In phase one, a systematic review was conducted to identify concepts from existing PROMs used in research with children with LLDs. A preliminary conceptual framework derived from the systematic review informed an international qualitative study. The data from qualitative interviews were used to form the LIMB-Q Kids, which was further refined through multiple rounds of cognitive debriefing interviews with children. Input was obtained from parents and healthcare professionals from Australia, Canada, Ethiopia, India, UK, and the USA. LIMB-Q Kids was translated and culturally adapted into multiple languages.ResultsThe final field-test version consists of 11 scales (159 items) that measure appearance, physical function, symptoms (hip, knee, ankle, foot, and leg), leg-related distress, and school, social and psychological function. This version was rigorously translated into Danish and German. Translations that are in progress include Arabic, Finnish, Hindi, Swahili, Portuguese, Spanish, and Luganda. An international field-test study is underway in nine countries (15 sites with a target recruitment of 150 participants per country). At the time of abstract submission, 190 patients from seven sites have completed LIMB-Q Kids. The UK collaborative has worked on language adaption for the UK and is currently validating the score across five paediatric limb reconstruction units.ConclusionsNo internationally applicable PROM exists for children with LLDs. We present the current progress in developing and validating such a score. Data from the international field-test study will be used to reduce items and perform psychometric testing of LIMB-Q Kids. The rigorous translation and cultural adaption process will provide versions of LIMB-Q Kids in different languages. Once completed, the LIMB-Q Kids will provide a common metric for outcome assessment for children with lower limb differences internationally.
48
Narain, Kapil, Kingsley Appiah Bimpong, O’Neil Kosasia Wamukota, Oloruntoba Ogunfolaji, Udeme-Abasi U. Nelson, Anirban Dutta, Ayodeji Ogunleye et al. „COVID-19 Information on YouTube: Analysis of Quality and Reliability of Videos in Eleven Widely Spoken Languages across Africa“. Global Health 2023 (18.01.2023): 1–13. http://dx.doi.org/10.1155/2023/1406035.
Der volle Inhalt der QuelleAnnotation:
Introduction. Whilst the coronavirus disease 2019 (COVID-19) vaccination rollout is well underway, there is a concern in Africa where less than 2% of global vaccinations have occurred. In the absence of herd immunity, health promotion remains essential. YouTube has been widely utilised as a source of medical information in previous outbreaks and pandemics. There are limited data on COVID-19 information on YouTube videos, especially in languages widely spoken in Africa. This study investigated the quality and reliability of such videos. Methods. Medical information related to COVID-19 was analysed in 11 languages (English, isiZulu, isiXhosa, Afrikaans, Nigerian Pidgin, Hausa, Twi, Arabic, Amharic, French, and Swahili). Cohen’s Kappa was used to measure inter-rater reliability. A total of 562 videos were analysed. Viewer interaction metrics and video characteristics, source, and content type were collected. Quality was evaluated using the Medical Information Content Index (MICI) scale and reliability was evaluated by the modified DISCERN tool. Results. Kappa coefficient of agreement for all languages was p < 0.01 . Informative videos (471/562, 83.8%) accounted for the majority, whilst misleading videos (12/562, 2.13%) were minimal. Independent users (246/562, 43.8%) were the predominant source type. Transmission of information (477/562 videos, 84.9%) was most prevalent, whilst content covering screening or testing was reported in less than a third of all videos. The mean total MICI score was 5.75/5 (SD 4.25) and the mean total DISCERN score was 3.01/5 (SD 1.11). Conclusion. YouTube is an invaluable, easily accessible resource for information dissemination during health emergencies. Misleading videos are often a concern; however, our study found a negligible proportion. Whilst most videos were fairly reliable, the quality of videos was poor, especially noting a dearth of information covering screening or testing. Governments, academic institutions, and healthcare workers must harness the capability of digital platforms, such as YouTube to contain the spread of misinformation.
49
Brain, James L., F. Le Guennec-Coppens und P. Caplan. „Les Swahili entre Afrique et Arabie“. African Studies Review 35, Nr. 3 (Dezember 1992): 131. http://dx.doi.org/10.2307/525137.
Der volle Inhalt der Quelle
50
Swartz, Marc J., Francoise Le Guennec-Coppens und Pat Caplan. „Les Swahili entre Afrique et Arabie.“ Man 28, Nr. 1 (März 1993): 187. http://dx.doi.org/10.2307/2804462.
Der volle Inhalt der Quelle