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Kanuni za Kifonolojia za Uingizaji wa Vinyambuo Vitenzi katika Kamusi: Mifano kutoka Kamusi ya Kiswahili Sanifu (2013)
No full textUtungaji kamusi ni kazi ya kisayansi ambayo mbali na mambo mengine inahusisha matawi mbalimbali ya isimu. Katika kusisitiza suala hili, Mdee (2010) anaeleza kwamba mwanaleksikografia anawajibika kufahamu japo kwa uchache maarifa ya nyanja za isimu ili yamsaidie katika kueleza leksimu anazoziteua na kuziingiza katika kamusi. Maelezo haya yanadhihirisha kwamba ni muhimu maarifa ya nyanja mbalimbali za isimu yakazingatiwa wakati wa kuingiza vidahizo na taarifa katika kamusi ikiwamo vinyambuo vitenzi. Makala haya yanalenga kufafanua kanuni za kifonolojia zilizozingatiwa wakati wa kuingiza vinyambuo vitenzi katika Kamusi ya Kiswahili Sanifu Toleo la tatu (kuanzia sasa KKS 3). Pia makala haya yanaeleza athari za kutokufuata kanuni hizo na itatoa mapendekezo ya nini kifanyike ili uingizaji wa vinyambuo vitenzi uwe wa ufanisi zaidi katika kamusi mbalimbali za Kiswahili ikiwa ni pamoja na Kiswahili Sanifu.  
Gender Equality in Language for Sustainable Development
No full textIn December 2015, United Nation’s 8 Millennium Development Goals (MDGs) expired and were subsequently replaced by 17 Sustainable Development Goals (SDGs). Goal number 5 of the SDGs was to achieve gender equality and empower all women and girls by the year 2030. The UN laid down an action plan that would help achieve the SDGs. However, the UN action plan is silent about issues of language that cause gender inequality. Today, September 2018, it is three years since the SDGs were implemented. According to UN SDG reports of 2016, 2017 and 2018 (see UN 2016, 2017, 2018), Gender inequality still persists worldwide, thus depriving women and girls of their basic rights and opportunities. This paper examines differences in language use between the male and female gender and the effect on overall empowerment of women. It argues that issues of language use disadvantage women in their effort to achieve sociopolitical and economic parity with their male counterparts
Metonymical Interpretation of Conceptual Mappings in Kiswahili Metonymy
No full textAccording to traditional theorists, metonymy is interpreted as a figure of speech used in language. This means that metonymical processes involve transfer of meaning of words or entities which have a reference relationship with the meaning of other words or entities. Further, metonymy has been studied as an aesthetic figure of speech used in poetry and literature as a literary device. However, in recent times, this traditional view about metonymy has taken a different perspective where cognitive linguists such as Lakoff and Johnson (1980) have shown that metonymy is conceptual in nature. This approach theorizes that metonymy is a relationship between concepts and not just mere words. This view is supported by Langacker (1993) who points out that metonymy is a cognitive process through which language users gain access to a mental entity through another entity. Arising from this shift in paradigm about metonymy, there is need to investigate how conceptual mappings in the mind are interpreted in Kiswahili metonymical constructions. To achieve this, this chapter is guided by the Conceptual Metaphor Theory as proposed by Lakoff and Johnson (1980)
Motifu ya Safari katika Kazi za M. S. Mohammed
No full textS. Mohammed ni mwandishi maarufu katika fasihi ya Kiswahili. Kazi zake tatu ambazo zinamulikwa katika makala haya zinamtambulisha kama mwandishi ambaye ana mazoea ya kutumia mbinu ya safari ili kukuza maudhui yake. Wahusika wake wanapitia tajriba anuwai katika safari zao ambazo zinawapelekea kukua, kujitambua, kujinasua, kukengeuka na hata kuangamia. Katika kazi zake zilizoteuliwa: Kiu, Nyota ya Rehema na Kicheko cha Ushindi. Hali hizi zinajitokeza na kuwa kama funzo kwa wasomaji ambao wanashauriwa kuzingatia waendako na waendavyo. Ni bayana kwamba motifu ya safari ina nafasi muhimu katika kazi za M. S. Mohammed na makala haya yanazamia hilo suala kwa kina. Ili kuweka mambo bayana, makala haya yametumia Sosholojia ya Kifasihi kama kurunzi ya kumulika wanayoyapitia wahusika katika kazi zilizoteuliwa
Usilahaishaji Lugha katika Intaneti kama Tisho kwa Umoja wa Kitaifa
No full textKwa muda mrefu, lugha imekuwa ikitambulika kama ala ya kimsingi ya kufikiria, kufanikisha mawasiliano, kutambulisha, kuwasilisha utamaduni na katika kuleta maendeleo ya kiuchumi na kijamii. Hata hivyo, maendeleo ya kisiasa na uvumbuzi wa teknolojia mpya za mawasiliano ulimwenguni yameleta mielekeo mipya katika matumizi ya lugha. Sasa, lugha inatumiwa kwa njia zinazoidhihirisha na kuibainisha kama silaha ya kudhuru au hata kuangamiza. Katika historia ya mataifa, lugha imetumiwa katika maeneo mbalimbali katika kuanzisha vita, kuhujumu na hata kushawishi watu kufanya uhalifu. Kuzuka kwa intaneti kumesababisha kuibuka kwa mielekeo mipya ya usilahaishaji wa lugha. Majukwaa ya Twitter, Facebook, Instagram, Telegram na Whatsapp yamewapa watumizi wa mitandao hii fursa ya kutumia lugha kwa njia za kibunifu na kusababisha usilahaishaji wa lugha kwa njia za kipekee. Tafiti zimefanywa kuhusu uhalifu wa mitandaoni. Hata hivyo, suala la lugha na usilahaishaji wake halijashughulikiwa kwa dhati na kwa umuhimu unaostahili. Makala haya yanashughulikia usilahaishaji wa lugha katika majukwaa ya mitandao ya kijamii. Imebainika kwamba uhuru wa matumizi ya lugha katika mitandao hii umesababisha matumizi mabaya ya lugha
A Brief Look at the History of Literary Study in Kenya since 1970
Get PDFThis paper is a small slice of a history of the study of literature in the Kenyan academia since 1970 or thereabouts. The paper makes reference to some of the scholarly writers of the time including Andrew Gurr, Masizi Kunene, OwuorAnyumba, Chris Wanjala, Ngugi waThiong’o and reacts to Henry Indangasi’s comments on postmodernism as a theory some critics use in literary interpretation and analysis. 
Matumizi ya Kiswahili katika Kuhamasisha Umma kuhusu Afya: Mtazamo wa Mawasiliano
No full textHaja ya kuendeleza afya ya umma kwa kupambana na Virusi vya Ukimwi, Malaria na magonjwa mengine ni moja kati ya Malengo ya Milenia kuhusu Ustawi ambayo kila nchi inayoendelea inatazamia kutimiza kufikia mwaka 2015. Katika mpango wa muda mrefu wa maendeleo ya Taifa la Kenya (Kenya Vision 2030), Kenya inalenga kuboresha maisha ya wananchi kwa kutoa huduma za kuzuia magonjwa katika kiwango cha vijiji na nyumba binafsi. Ili kufikia lengo hilo, ni muhimu kuwapa wananchi vijijini habari kuhusu magonjwa mbalimbali kwa kutumia lugha inayoeleweka na watu wengi, ambayo ni Kiswahili. Kwa hivyo, lengo kuu la makala haya ni kufafanua mbinu au michakato inayotumiwa kuwahamasisha wananchi kuhusu magonjwa mbalimbali kwa lugha ya Kiswahili kwa mujibu wa nadharia ya mawasiliano. Wananchi huhamasishwa kwa kupashwa habari muhimu kama vile: majina ya magonjwa hayo kwa Kiswahili, vyanzo vya magonjwa, dalili zake na hatua za kujikinga. Habari hizo zinaweza kuchangia kuhamasisha umma kuhusu masuala ya afya na kuwawezesha kujikinga dhidi ya magonjwa mbalimbali na hivyo basi kupunguza gharama ya matibabu nchini Kenya
Ushairi Huru wa Kiswahili Utashuka Lini?
No full textMakala haya yanafafanua mustakabali wa mashairi huru ya Kiswahili katika muktadha wa historia ya Ushairi wa Kiswahili. Mashairi yanayowasilishwa kwa kuzingatia arudhi za kimapokeo yamekuwepo na yana hadhira kubwa katika mataifa ya Afrika ya Mashariki hadi sasa. Mwishoni mwa miaka ya 1950 hadi mwanzoni mwa miaka ya 1960, mashairi yasiyozingatia mno arudhi za kimapokeo ‘yalijitokeza’. Awali, watunzi wa mashairi haya waliwapa kibarua kigumu wakereketwa na walezi wa mashairi hayo. Hivyo, kulikuwa na jitihada za kutoa maelezo yanayohitajika kuhusu mihimili muhimu katika tasnia ya ushairi wa Kiswahili. Watunzi wa ushairi huru katika miaka ya 1960 hadi 1980 walikuwa ni vijana waliobahatika kupata elimu ya darasani na kujipatia shahada katika masuala ya tahakiki za fasihi za Afrika Mashariki na kutoka sehemu nyingine ulimwenguni. Hivyo, waliotoa maelezo kuhusu ushairi wa Kiswahili kwa kuzingatia taratibu za uhakiki wa kinadharia. Wataalamu na isimu na wahakiki wa fasihi waliunga mkono mawazo hayo. Kadhalika, wasomi na wahakiki wa fasihi ya Kiswahili (hasa katika vyuo vikuu); mashairi hayo yamekuwa ni ‘vito’. Kwa kuzingatia uwapo wamashairi huru na ya kimapokeo ni yapi yenye hadhira pana? Makala haya yanafafanua uhalisi unayoyafanya tungo za mashairi ya Kiswahili kuwa maarufu au kutokuwa maarufu katika jamii ya sasa
Utata katika Uainishaji wa Fasihi Simulizi: Hali ya Sasa na Mustakabali Wake
No full textMakala haya yanajadili suala la vigezo vinavyotumiwa kuainisha fasihi simulizi katika lugha tofautitofauti. Utafiti wetu ulichochewa na masuala kadha: Je, baadhi ya maumbo yaliyozoeleka kuitwa tanzu au vipera vya Fasihi Simulizi ni sehemu ya Fasihi? Yaani, mafumbo, michezo jukwaani, mawaidha, maigizo, mazungumzo na mivigha ni tanzu au vipera vya Fasihi Simulizi kweli? Je, katika lugha nyinginezo, ‘tanzu’ au ‘vipera’ hivi vipo na vinaitwaje? Je, fasihi ni nini? Katika kujibu maswali haya na mengine, makala haya yanabainisha kwamba, masuala haya sita sio vipera wala tanzu za Fasihi Simulizi bali, mengine ni majukumu ya Fasihi Simulizi; mbinu zinazotumiwa kuwasilisha Fasihi Simulizi; na majukwaa yanayoruhusu utendaji wa Fasihi Simulizi. Kwa kuongozwa na Nadharia ya Tanzu, mfano mzuri ni ‘utanzu’ unaoitwa ‘mivigha’ haupo; badala yake ‘utanzu’ huu unafaa kuangaliwa kama jukwaa linaloruhusu utolewaji wa tanzu mbalimbali zinazoingiliana katika utendaji. Hii ni kwa sababu, mivigha ni sawa na basi linalobeba tanzu na vipera kama abiria kuelekea sehemu mbalimbali. Hii ina maana kuwa, ‘mivigha’ sio utanzu wala kipera bali ni kongoo la Fasihi Simulizi linaloelea na ambalo ‘tanzu’ mbalimbali hupanda jukwaani na kutekeleza wajibu wake, na baadaye kushuka au kushushwa ili kupisha tanzu zingine; nazo zitekeleze wajibu wake. Upandaji na ushukaji huu wa tanzu hizi huiwezesha mivigha husika kutekeleza wajibu wake wa ujumla
“I Don’t Believe Anybody Will be so Unlike Other People”: Irony and Anxiety about the Nigerian Nation in Chinua Achebe’s “Marriage is a Private Affair”
Get PDF‘That’s what you always say. But I don’t believe anybody will be so unlike other people that they will be unhappy when their sons are engaged to marry’ (Achebe, 2009, p. 18). These words are spoken by Nene, a central character in Chinua Achebe’s short story “Marriage is a Private Affair,” after the man she has just got engaged to, Nnaemeka, turns down her request that he writes to his father to inform him of the couple’s decision to marry. Nnaemeka’s refusal is based on his appreciation of the challenge that the fact that Nene is of a different ethnicity from him would pose to his father’s ethnocentric worldview. He decides that it will be wiser to inform his father in person. Directly, Nene’s words capture the anxiety of a soon-to-be bride. She wants to be accepted by and in the family of her husband-to-be. In her view, which the narrative also endorses, that is just as it should be. Therefore, not only does Nene hope that she will be accepted, but she also fears that she will not be accepted. Beyond this anxiety of a soon-to-be bride Nene’s words also help convey what I argue to be Achebe’s anxiety about the possibility of realizing a Nigerian nation out of the diverse peoples that inhabit the state. In “Marriage is a private affair” Achebe pushes for the building of a Nigerian nation. But he fears that the realization of a Nigerian nation may not come to pass. His fear arises out of an acknowledgement that there are many ethnic groups in the state, and is heightened by an acute awareness of how entrenched exclusivist ethnic sentiment is in the country. Achebe recognizes that the exclusivist ethnic sentiment leads to the consideration of those outside one’s ethnic group as being “unlike … people.