Kiswahili

A brief editor's notice of the Swahili translation of F.X. Lwamgira’s Amakuru ga Kiziba na Abakama Bamu (1949), the English translation of which (The History of Kiziba and its Kings) is reviewed by Nico Brice-Bennett in Tanzanian Affairs 130 (2021). The notice goes on to mention other books.

My data comes from participant observation among and interviews with several dozen white Kenyans, aging former settlers and the descendants of former settlers, mostly of British descent, across several years in the 2000s. Some of them are third-or fourth-generation Kenyan, and those in the younger generation work in an array of industries, including tourism (with safari

The early history of nautical technology in the western Indian Ocean and adjoining parts of the African coast is poorly understood. In the absence of evidence from shipwrecks, it has hitherto been based largely on the uncertain interpretation of a few documentary references and speculation surrounding technological parallels and assumed lexical resemblances. This paper examines some of the linguistic evidence in a more rigorous way, by undertaking a cross-dialectal comparison of names for watercraft and terms for outriggers in Swahili (Kiswahili), a Bantu language spoken on the islands and in scattered communities along the western seaboard of the Indian Ocean. The resulting analysis provides a new outline of the development of Swahili nautical technology and maritime culture, highlighting the key role played by particular boat forms, and the relative importance of indigenous innovation and different external influences, including the elusive impacts of Austronesian seafaring.

Kulingana na mazoezi ya maisha, na kazi za wasomi, najaribu hapa kupinga wazo linalohesabu Kiingereza kuwa lugha ya dunia, na hivyo kufaa kwa watu wote kutumia. Kiingereza ya asili imejengwa juu ya mizizi ya imani kibiblia. Kiingereza zingine sivyo. Wanaozidi kusisitiza ubora wa Kiingereza hudhani lugha zote zina uwezo sawa ya kueleza mambo, pasipokujali mazingira na aina watu wanaotumia lugha hiyo. Ni wenyeji wa nchi nyingi hasa waliotamani na bado wanatamani sana Kiingereza. Wenye asili ya Kiingereza wanaweza kulaumiwa kwa kutumia nguvu nyingi kusambaza lugha yao bila kufikiria kutosha kwa ndani juu ya athari ya kufanya hivyo.  Siku hizi Kiingereza husambaa jinsi ungefikiria ndiyo Mungu! Ndivyo kumbe lugha imechukua nafasi ya Injili ya Yesu.

Maandishi haya yapo pia kwa kitabu hiki: https://www.academia.edu/40444980/Jarida_juu_ya_Maisha_ya_MwAfrika_katika_huduma_ya_Ukristo , sura ya saba.

The Kiswahili module is designed for NooJ linguistic development environment software and corpus processor. And it's now online!
It goes with a 45000 words Kiswahili-English dictionary and morphological grammars that detect all tenses of Kiswahili verbs.
It allows multiple automatic text analysis from various purposes from linguistics research to news watch.
Unlike Google translate, the text analysis doesn't provide a single result but shows how the Kiswahili module rules and dictionaries understand the text. You can then export the results for further treatments.
Don't hesitate to download it, it works with NooJ software, it's free and distributed under Creative Common License CC BY NC SA 3.0.
The latest version is here :
https://github.com/Mawazoni/KiswahiliModuleNooJ

MWONGOZO WA KIGOGO

Huu mwongozo umeshughulikiwa na Martin Otundo R. (PhD fellow JKUAT Mombasa) wakishirikiana na Nyamboki Fell. Martin Otundo ni mtafiti na mwandishi mtajika katika maswala mbalimabli yakiwemo upangaji na usimamizi wa miradi n.k. Martin u tayari kufanya utafiti wa aina yeyote unaopatikana na pia kukusanya data. Pia anaweza kuichambua data na kuifasiri kando na kuileza (data analysis and interpretation). Anwani: [email protected]: +254721246744

This paper reviews the growth and development of Sheng' language as a lingua franca in the regions where it is spoken in Kenya since its emergence. Languages do grow and develop as time passes by and this is evident by the way today's language is somewhat different from yesterday's language. On the other hand, other 'new languages' spring up from the main languages to cater for different linguistic needs at a given period of time as is the case of sheng' in Kenya. To catch up with the ever fast development in the world, these languages, including sheng', have come up with new terminologies and or vocabulary so as to continue being relevant. This has seen a rise in the 'new languages' springing up from the main ones – and being very popular amongst the youth – they have even developed to an extend of being recognized as lingua franca in the regions where they are spoken. This paper affirms that with the passage of time; new ideas, structures, terminologies and or vocabulary have been and continue being coined in these languages. Origin and meaning of Sheng Sheng began it's life as a slang largely used by gangs in the poorest corners of Nairobi. There is no widely agreed upon origin of sheng though most scholars believe that it could have started due to massive migration of people from their villages to the city which resulted in large numbers of young people living in close quarters with their families in low-income neighborhoods in Nairobi. These people came from varying ethnic groups speaking different vernacular languages, mainly Kikuyu, Luo and Kamba, along with Kiswahili and English. Jowal, J. (2015) says, " Nobody can accurately put a finger on when the language came to be, but an undeniable fact is that Sheng is on its course to overtaking all languages in Kenya as the most used language of communication…Although it borrows vocabulary widely, its grammar and syntax remains predominantly Swahili. " Bosire M. (2006) says that children of the different ethnic groups are of two worlds and they want a way to express this duality, this new 'ethnicity'. Sheng is a way to break away and give them a global urban ethnicity; the urbanite: sophisticated, streetsmart, new generation, tough.

ABSTRACT
The research was conducted in Meru district. The researcher sought to investigate the influence
of infrastructure on the performance of science students in their studies in secondary schools.
The main objective of the study was to investigate the problems facing science students in
secondary schools and how infrastructure influences performance of science students in their
studies. The researcher used questionnaire, interview and observation to obtain information. The
population of the study was 50 respondents who included science students, science teachers,
heads of school and education officer. Two schools were randomly selected, which were
Tengeru boys’ secondary school and Poli secondary school, also the methods used to select the
population were simple random and quota sampling and in the process of data analysis
quantitative and qualitative procedures were used. The study found out that shortage of science
teachers, poor competence of science teachers, poor ideology of parents, shortage of learning
facilities and poor correlation between subjects, students and number of teachers are
infrastructural factors which affected the academic performance of students in secondary school.
The study recommends that, Ministry of Education and Vocational Training, parents and science
teachers should play their role in improving academic performance especially in science subjects
and to provide enough facilities of teaching and learning, also the government should train
enough science teachers.

Huu ni mkusanyiko wa insha zinazohitaka katika mtaala wa elimu nchini Kenya hasa kwa wanafunzi wanojiandaa kwa mtihani wa kitaifa wa KCSE. Insha hizi zinafaa kutumiwa na mwalimu katika kuwaelekeza wanafunzi wanapofanya kazi yao ya kudurusu na wakati mwingine wanaposoma vipindi vya uandishi katika somo la Kiswahili. Martin Otundo (PhD fellow-JKUAT Mombasa Campus) ni mwalimu na mwandishi kando na kuwa mtafiti katika maswala mbalimabli. Martin pia ni mhadhiri katika vyuo vikuu mbalimbali katika eneo la Pwani mwa Kenya. Ashawaituzwa na mashirika mbalimblai barani Africa kama mtafit chipukizi. [email protected] +254721246744

Kiswahili, a phonetic Bantu language, is fast gaining currency across the Africa continent. Its status as a lingua franca became clear when it became the first African language to be adopted as a 'working language' by the African Union.  Although it began in Eastern Africa, Kiswahili is taught and spoken as far away as Ghana and South Africa. As of mid-2018, Kiswahili was the third most spoken language in Africa, after English and Arabic. 

This research traces and confirms Kiswahili's dominant status on the continent. It also gives valuable insights into Kiswahili Literature, covering the history, categories, classic works, and literary giants of this growing genre.

Madhumuni ya jumla ya somo hili ni kumwelewesha mwanafunzi anayetaka kujifunza masomo ya isimu/Lughawia aweze kuielewa vizuri dhanna ya lugha na isimu kwa ujumla. Maarifa ya somo hili ni msingi mkubwa kwa masomo mengine ya isimu katika ngazi hii ya shahada ya mwanzo na ngazi nyengine zilizo juu yake. Kwa kujifunza na kuhitimu kozi ya Utangulizi wa Lugha na isimu mwanafunzi atakuwa tayari amepata maarifa ya awali yanayohusu kozi kadhaa wa kadha za Kiswahili zilizo chini ya Tawi la Isimu. Kozi hii inaonekana kuwa ndio chanzo na kitangulizi cha kozi za OSW 122-Historia ya Kiswahili na Lahaja zake, OSW 221-Sarufi ya Kiswahili na Sintaksia, OSW 222-Fonetiki na fonolojia, OSW 223-Mofolojia, OSW 321-Isimu jamii, OSW 322-Kunga za Tafsiri na Semantikia na hata Elimu mtindo na Leksikografia ya Kiswahili.  Lugha husharabu Lugha husharabu kwa maana ya kwamba huchukuwa maneno kutoka lugha nyengine ili kujiongezea msamiati wake.Tabia hii inazisaidia sana Lugha zinazokua. 1.3 Tabia za Lugha  Lugha ina tabia ya kukua Lugha hukua kadiri inavyoendelea kutumiwa na jamii. Kukua kwa Lugha kuna vigezo kadhaa vinavyozingatiwa. Miongoni mwa vigezo hivyo ni kubadilika na kuongezeka kwa msamiati wa Lugha hiyo. Maneno ya zamani yanabadilika na maneno mapya yanaingia katika Lugha mbalimbali. Hii ni kutokana na mahitaji ya umma au jamii katika harakati mbali mbali yanayotokana na maendeleo ya ulimwengu kwenye njanja tofauti tofauti zikewemo za kiuchumi, kisiasa, kisayansi na kiteknolojia.Tukichukua mfano wa Lugha ya Kiswahili, tunagundua maneno mengi ambayo yameingia kwenye Lugha hii kwa sababu kadhaa. Baadhi ya maneno ambayo sasa hivi yanatumika katika Kiswahili ambayo miaka kama kumi nyuma hayakuwemo katika Lugha ya Kiswahili ni pamoja na kasheshe, dingi, miundombinu, mikakati,mdau, ngangari na mengi mengineyo. Kuongezeka kwa watumiaji pia ni kigezo chengine kinachoashiria kukua kwa Lugha ambacho kinaenda sambamba na kigezo cha kutanuka na kuongezeka maeneo ambapo lugha hiyo inatumiwa.  Lugha ina tabia ya kuathiri na kukubali kuathiriwa. Lugha inaweza kuathiri na kuathiriwa na Lugha nyengine .Mfano lugha ya Kiswahili imeathiriwa sana na Lugha za Kiarabu, Kiingereza na hata Lugha za Kibantu. Yawezekana pia kwa kiasi fulani ikawa Kiswahili kimeziathiri Lugha hizo. Mfano wa maneno yenye asili ya Kiarabu ambayo yameingia katika Lugha ya Kiswahili ni kalamu, kitabu, daftari, adhadu, thawabu, dhambi, dhahabu, sababu,aibu, laana, zina, dhima, wajibu, mahaba,sakafu, karibu, tafadhali,nafsi, roho, safari, salamu, amali, tabia, sifa, n.k. Mfano wa maneno yenye asili ya Kiingereza yaliyoingia katika Kiswahili ni buku, peni, begi, kabati, rula, buti,bia,springi, stoo, skrubu ,n.k .Mfano wa maneno yenye asili ya Lugha za Kibantu ni pamoja na ikulu kutoka lugha za Kigogo, Kisukuma na Kinnyamwezi, bunge kutoka katika lugha za Kigogo, Kisambaa, Kiha na Kiganda, ugiligili kutoka katika lugha ya Kinyakyusa, ngowela kutoka katika lugha ya Kikaguru, Kitivo kutoka katika lugha Kipare na Kisambaa, kivunge kutoka katika lugha ya Kipare, unga kutoka katika lugha ya kizigua na misamiati mingi mingineyo kutoka lugha tofauti tofauti za kibantu.

Tuongee Kiswahili Conversational Phrasebook is designed to help me speak Kiswahili in basic daily situations rapidly, effectively, and easily. This Conversational phrasebook has 32 topical lessons (accompanied by Audio, DVD), covering everything that I need to know to understand and speak Kiswahili. By reading this book, I will be able to introduce myself, get help in an emergency; shop; order in a restaurant; communicate in the office, talk about myself and family and even discuss literature, politics and public affairs.

Tuongee Kiswahili Conversational Course is a Conversational course that uses this phrasebook together with CDs and DVDs to make me want to study. It does not waste my time just teaching me vocabulary and grammar. If I am going to learn Kiswahili, or any other language for that matter, I HAVE to speak it. The motto is “Listen, Repeat, and Speak Kiswahili.”

Ni tafsiri ya: Girard, René, 2001, I See Satan Fall Like Lightening, (Translated by James G. Williams) Maryknoll: Orbis. Kutafsiri kunaendelea. Mtafsiri anatafuta msaada na wenye uwezo wa Kiswahili ili aboreshe tafsiri hii.

Anayetaka nimtumie tafsiri mzima, aniandikia hapa: [email protected]

In this article we discuss the use of Swahili terminology in the field of linguistics. In particular, we are interested in finding out whether the rules laid out by scholars in the scientific literature for the creation of terminological neologisms in Swahili correspond with actual practice. In order to do this, three steps are taken. In Step 1 we undertake the semi-automatic extraction of linguistics terminology, by comparing occurrence frequencies in a special-purpose corpus consisting of ten recent Swahili language/linguistics textbooks, with their corresponding frequencies in a twenty-two-million-token general-language reference corpus of Swahili. In Step 2 we study the source languages and actual word formation processes of the terms and neologisms with the highest keyness values obtained during the previous step. This discussion is divided into several sections, one section per source language. In Step 3, the terms and neologisms that have been found are compared with their treatment (or absence thereof) in two existing reference works, a general dictionary and a linguistics terminology list. These three steps are preceded by brief introductions to (i) the Swahili language; (ii) its dictionaries and terminology lists; (iii) its metalexicographical, terminological and neologism studies; and (iv) our use of the term “neologism.” The three steps are followed by a discussion of our findings and a conclusion.

Lugha kama chombo cha mawasiliano ni kipengele cha muhimu katika uafikiaji wa maendeleo ya kila jamii. Lugha za kiasili ni muhimu katika mawasiliano kwani ni lugha ambazo hushiriki katika shughuli mbalimbali za kiuchumi kuafikia maendeleo endelevu.Wanataaluma wengi wa isimu wamezipoka lugha hizi za kiasili kwa kutozifanyia utafiti jambo ambalo ni hatari. Aidha, ili jamii yeyote kuimarika katika uchumi na maendeleo lazima watumie lugha yao ya kiasili ila si lugha za kigani. Hiki ndicho kiliwachochea watafiti kutafiti muundo wa sentensi ya Kîîgembe ili kuweza kutumika katika shughuli mbalimbali Kirai ni kipashio cha muundo chenye neno moja au zaidi lakini kisicho na muundo wa kikundi nomino na kikundi tenzi. Virai ni mojawapo ya vipashio vya sentensi ya Kîîgembe vinavyoshughulikiwa katika taaluma ya sintaksia. Makala hii inashughulikia muundo wa virai vya sentensi ya Kîîgembe kwa kufafanua kanuni zinazoongoza uunganishwaji wa virai kuundia sentensi ya Kîîgembe.Data ya sentensi 50 imetumika katika makala hii. Virai aina tano vilichanganuliwa na kuainisha miundo ya virai katika Kîîgembe na kuwasilishwa kwa njia ya maelezo. Makala hii inachangia katika kuongeza maarifa ya kiutafiti kuhusu sentensi ya Kîîgembe, kutumika kwa lugha hii kwa kuchangia maendeleo endelevu na kuhifadhi maandishi yake.

Yaliyomo ni kazi za Jim Harries alizoandikwa tangu mwaka wa 2006 mpaka 2019. Maandishi yake yanaangalia sana utumizi wa lugha kwa huduma ya Ukristo kwa bara la Afrika. Anataja mada mengine pia; utume, mafunzo ya Bi-blia, utamaduni wa Kiafrika, maendeleo, uchawi, nk. Alipendelea ayaweke ma-andishi yake pamoja ndani ya kitabu kimoja. Jim anatumaini maandishi yake yatakuwa himizo kwa wenyeji wa Afrika ya Mashariki kuandika maono ambayo wamepewa na Bwana, na yale waliojifunza kulingana na huduma yao.. Jim hajaoa, lakini watoto yatima wanaishi pamoja naye kwa nyumba anayokodesha kijijini. Jim alipata shahada ya PhD Uingereza mwaka wa 2007. Hiki ni kitabu chake cha kumi kuchapishwa. Maandishi yake mengi yanahusika na jinsi inafaa kufanya kazi ya Bwana kwa bara la Afrika. Jim anafanya huduma yake akiwa chini ya Kanisa Orthodox la Koptiki. Kutoka Uingereza anatumwa na Kanisa la Baptisti.

In Uganda and Tanzania, culture policies are among the key documents that provide for the statuses and educational functions of languages in these countries. Tanzania‟s culture policy (famously known as Sera ya Utamaduni) explicitly postulates the statuses and the development of languages in its multilingual contexts. In Uganda, while Kiswahili is a foreign as well as the second official language, Uganda‟s culture policy provides no references for its teaching in schools. This paper argues that the silence by Uganda‟s culture policy to postulate the teaching of Kiswahili in schools contributes towards the further deceleration of its teaching in the country. Using Bowen‟s (2009) proposals on text analysis, this paper reviews, compares and evaluates purposely selected texts on language development (mainly, in terms of teaching) from the Sera ya Utamaduni and Uganda National Culture Policy (UNCP). It intends to provide highlights on the Kiswahili (language) teaching gaps in the UNCP with possible solutions to be drawn from Tanzania‟s cultural policy. In general, it advocates designing of a comprehensive and viable culture and/or language policy that can benchmark the teaching of Kiswahili (and other languages) within multilingual Ugandan classrooms.

For many years I've wanted to write something about 'bad Swahili', the mangled snippets of the language that appear with depressing frequency in the works of otherwise literate European and American writers striving to add local spice to their fictional and factional accounts of life in East Africa. My principal inspiration was Ernest Hemingway's Green Hills of Africa, his lightly fictionalised account of a hunting safari in northern Tanganyika in early 1934. When I first read this book in Mombasa I was deeply unimpressed by its subject matter as well as the smattering of misspelled and ungrammatical Swahili that Hemingway used to colour his tale. Rather like the self-indulgent travel diaries of contemporary overlanders, it dwells too long on personal experiences and relationships, and caricatures Africans and their own relationship to the environment in which it is set. Instead my sympathies lie with the Austrian plantation manager 'Kandisky', who describes Hemingway's hunting as "this silliness of kudu" (2004a: 17) and invites him to "take a safari to study the natives" (2004a: 21). The real-life 'Kandisky', Hans Koritschoner, followed his own advice, and became the Tanganyika government sociologist Hans Cory, though commentators on Hemingway's book have generally missed this connection (e.g. Ondaatje 2003: 124-125).

Mathias Eugen Mnyampala (1917-1969) was a Tanzanian writer, lawyer and poet who wrote in Kiswahili. His mother tongue is Cigogo. He learned to read and to write in Kiswahili at the age of fifteen in a local Roman Catholic Bible school. Since independence of Tanganyika in 1961, he put his poetic art at the service of the development of Kiswahili, the language of the new nation. The issue of the Tanzanian nation building is reflected in this particular destiny of a young pastor from Ugogo in the center of Tanzania becoming a master of Kiswahili poetry recognized by his peers as well as a national artist. Our main question concerns the formal metric structure and linguistic description of Mathias E. Mnyampala's poems. How to define them? What relationships do they have with the eighteenth and nineteenth centuries classical corpus of the Kiswahili poetry? Why is this particular type of poetry - considered formally and linguistically - which is being promoted at the national level and getting official recognition by successive political authorities in Tanzania? To achieve the political interpretation of formal and linguistic analysis of poetic texts, we first had to equip ourselves with tools that were missing regarding formal metric description. I attempted to analyze all the existing theories in metrics to arrive at a formal and reductionist synthesis. I then analyzed Mathias E. Mnyampala's poetic corpus on this basis. Metric forms and the language of the poems demonstrate ex materia creative processes linked to the metrics of the classical corpus that tell us something about the nation building in which they are called. The ex materia creation, neither classical nor modern, is a third way of poetic composition that my formal approach can describe. I will analyze that parallel to the nationalization of the meters of classical Kiswahili poetry, it comes to the africanization of the national culture.

Le kiamu est un dialecte du kiswahili du Nord qui a fourni l'une des fondations linguistiques, avec les dialectes de Mombasa, au développement de la littérature classique d'expression swahilie entre le XVIIIème et le XIXème siècle. A ce titre, le kiamu fait l'objet de descriptions linguistiques nombreuses depuis le XIXème siècle. Le présent ouvrage, tente de dresser un état des lieux en 2005 sur la base de l'analyse phonologique et morphologique d'un corpus linguistique et poétique. Des énoncés de la vie courante sont analysés ainsi que les 131 premières strophes d'un poème de genre utenzi du poète de Lamu, le Cheikh Mahmud Ahmed Abdull ibn Kadir. Il entreprendra la récitation d'une de ses compositions dont notre enregistrement est une des bases du présent travail présenté à l'origine comme mémoire de fin d'études de master de recherche. Ce livre constitue également une première approche de la métrique classique de la poésie d'expression swahilie. En particulier du genre utenzi dont des éléments de description sont initiés.

Kiswahili, like all languages, is dynamic. It evolves to accommodate economic, scientific, technological and social changes. Such changes are evident in Kiswahili military terms. The changes can be traced back to the 16th century contacts with visitors from Asia and Europe to the East African Coast. The outcomes of these contacts were borrowed military terms which form relics of their impact on Kiswahili vocabulary. Moreover, with the advent of globalization and its attendant Information Communication Technologies (ICTs), Kiswahili has more contact with the outside world via English. Kiswahili has grown from describing rudimentary military strategies, processes and hardware to describing today’s highly sophisticated warfare. While such changes might appear inevitable, most of the military hardware is imported from Western countries. This paper therefore scrutinizes the non-institutionalised advancement of Kiswahili through the years to elaborate new military concepts such as terrorism (ugaidi), bomb (bomu), sniper (mdenguaji), nuclear weapons (silaha za kinyuklia), weapons of mass destruction (silaha za mauaji halaiki) and the linguistic strategies employed in creating such terms.
Key Words: Kiswahili, Military Terminology, Globalization, Vocabulary

In this article, I examine the ideologies surrounding the poetic forms of Giriama text messaging in the town of Malindi, Kenya. I argue that young people use rapid code-switching and a global medialect of condensed, abbreviated English as an iconic index of a modern, mobile, self-fashioning, sexy, and irreverent persona, whereas their use of the local vernacular (Kigiriama) tends to reroot them in the gravitas of social obligations and respect relationships. In text messages, then, English and local African tongues are sometimes treated as foils for each other, suggesting that, rather than merely being mimicked, the English medialect is flavored by distinctly local concerns. Indeed, among many Giriama elders, the poetic patterns of text messaging are construed as a special breed of witchery in which hypermobility and linguistic innovation threaten ethnic coherence and even sanity itself. I suggest, however, that the use of Kigiriama in text messaging may point not to the abandonment of ethnicity but to new ways of being Giriama that are simultaneously local and modern.

Uoga juu ya kazi za wachawi, hali ya kulaumiana, na tamaa ya vitu vya wenzetu, ni mambo yanayo tambulika kuwepo sana bara la Afrika. Wengine husema WaAfrika huogopa uchawi sababu hawana akili timamu. Wasomi wengine wamegundua kabila wote duniani pote walifungwa na huo ufahamu ambao siku hizi kwa wengine unatambulika kuwa wa udanganyifu. Wengine waliweza kujiepuka nayo, lakini jinsi walijiepusha limesahaulika ...

Maandishi haya yamechapishwa ndani ya kitabu hiki: https://www.academia.edu/40444980/Jarida_juu_ya_Maisha_ya_MwAfrika_katika_huduma_ya_Ukristo , sura ya tisa

STUF (Language Universals and Typology) 70,1: 195-213 (2017).
The concept of pluractionality is less common in Bantu languages than in other language families, such as Chadic (Afro-Asiatic) and various Nilo-Saharan languages. Yet many Bantu languages reveal patterns of habituals, combinations of verbal extensions and reduplication patterns that can function in pluractional-like ways in order to mark " plurality or multiplicity of the verb's action " (Nurse 2008, Tense and aspect in Bantu. Oxford: Oxford University Press: 314). Bunia Swahili, an un(der)documented variety of Swahili spoken in Eastern DR Congo, has undergone contact-induced change that can be traced back to Central Sudanic languages, and has developed fluid registers of socially motivated realization. It contains different habitual markers expressing deviating semantic concepts, while habitual markers can also be combined in order to express evidentiality. Reduplication patterns as markers for pluractionality and their co-occurrence with habituals as gradual semantic continua are both taken into account in this preliminary overview. It is therefore proposed that 'semantic aspect' plays a predominant role in pluractional constructions in Bunia Swahili.

Linguists have long suspected that the Swahili language includes words that originated in Southeast Asia, but have struggled to agree which ones they are and how exactly they crossed the Indian Ocean. Reviewing this debate, Martin Walsh looks at the evidence for words of Malay and Malagasy origin in Swahili and discusses the historical implications.

Ilikuwa baada ya miaka mingi … Wengine wameshasahau ndoto ile ya Mfalme, na maneno yake, na maisha ya Saulo. Lakini, pale Babuloni, walibaki wengine ambao hawakusahau. Hawa ndio walizidi kutafuta jinsi Mungu atatekeleza mpango wake wa kuharibu wafalme wakubwa duniani ili habari njema yake ya upendo itawale duniani. Hawa walikuwa wanaendelea na shuguli zao za uganga, wakitarajia siku moja watapewa ufunuo upya ili waachane na shuguli hizo. Ilifika wakati ambapo Mungu akawatumia ishara. Akawaambia waende penye asili ya Wayadui ili wagundue mambo ya Mungu. Wakaenda Yerusalemu. Baada ya kuuliza uliza, wakaelekezwa Bethlehemu. Walipofika walimwona mtoto, alitokea siyo kulingana na kazi za binadamu, lakini kufuatia kazi za Roho wa Mungu. Wakamsujudia. Wakampa zawadi waliyobeba, wa dhahabu, uvumba na manemane. Tangu siku hiyo, wakaachana na uganga wao wenye udanganyifu wakijiunga na kazi za kuitangaza injili ya Bwana Yesu.

Nadharia Wamilitala, (2003:22) "nadharia ni mawazo, dhana au maelezo yanayotolewa kuelezea hali fulani: chanzo chake, muundo wake, utenda kazi wake na mwingiliano wake wa ndani na nje" Wafula na Njogu (2007:7) wamefasili dhana ya nadharia kama jumla ya maelekezo yanayomsaidia msomaji au mhakiki kuifahamu kazi ya fasihi kwa kufuata ytaratibu maalumu. Sengo (2009:1) anafasili nadharia kuwa ni wazo kuu, fikra kuu, mwongo mkuu wa mtu, watu au jamii ya pahala fulani, wakati fulani na kwa sababu fulani. Kwa ujumla tunaweza kusema nadharia ni wazo au mawazo ya mtu au watu walio na uelewa wa juu dhidi ya jambo fulani katika jambo au taaluma hiyo. Utafiti Mtaalamu Steinman na willen (1967) wanaeleza utafiti kama utaratibu maalumu wa kutafuta maarifa. Wanashadidia kwamba maarifa yanaweza kuwa aidha ya kujipatia au maarifa ya kuwezesha mtu kutatua matatizo yake ya kila siku pamoja na kufanya maamuzi. Kwa mwelekeo huu wanaeleza kuwa chanzo cha msingi wa maarifa yanayotafitiwa hutokana na yale tunayoangalia, na tunayojumlisha pamoja na yale tunayokisia (theorise)

Block essay. This is a question given just in one statement E.g. Describe the role of hormones in the human menstrual cycle Spilt essay; This is an essay that consists of two or more parts E.g. (a). What is meant by the term digestion? (b). Describe how the mammalian intestines are adapted to perform their functions.