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Daring to be destructive. Euphrase Kezilahabi’s onto-criticismLanfranchi, Benedetta 06 March 2013 (has links) (PDF)
This paper illustrates the ways in which Kezilahabi’s 1985 dissertation makes its own daring contribution to the field of aesthetic criticism through the proposition of a new critical approach to African literature. Kezilahabi’s starting point for the elaboration this new critical approach is the realization of a prevailing tendency among literary critics to read African literature against formal and aesthetic paradigms deeply rooted in the Western literary and philosophical traditions. Opposed to the adoption of interpretative frames that do not acknowledge the philosophical implications involved in literary analysis, Kezilahabi affirms the importance of approaching literary production from within the artistic and philosophical tradition it stems from. Inspired by hermeneutic philosophy, especially in its “ontological turn” embodied by the philosophy of Martin Heidegger, Kezilahabi’s focus is on literary interpretation as an ontological enterprise aimed at “situating” literature within a horizon of understanding where its proper universe of references can be disclosed.
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Daring to be destructive. Euphrase Kezilahabi’s onto-criticismLanfranchi, Benedetta 06 March 2013 (has links)
This paper illustrates the ways in which Kezilahabi’s 1985 dissertation makes its own daring contribution to the field of aesthetic criticism through the proposition of a new critical approach to African literature. Kezilahabi’s starting point for the elaboration this new critical approach is the realization of a prevailing tendency among literary critics to read African literature against formal and aesthetic paradigms deeply rooted in the Western literary and philosophical traditions. Opposed to the adoption of interpretative frames that do not acknowledge the philosophical implications involved in literary analysis, Kezilahabi affirms the importance of approaching literary production from within the artistic and philosophical tradition it stems from. Inspired by hermeneutic philosophy, especially in its “ontological turn” embodied by the philosophy of Martin Heidegger, Kezilahabi’s focus is on literary interpretation as an ontological enterprise aimed at “situating” literature within a horizon of understanding where its proper universe of references can be disclosed.
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Instrumentalisation du Swahili dans l’espace revendicatif afro-americain et commentaires de locuteurs swahili sur la celebration Kwanzaa.Ferrari, Aurelia 03 December 2012 (has links) (PDF)
Kwanzaa ni sikukuu ya utamaduni pendwa inayosherehekewa na amarekani-Waafrika na watu wengine wa diaspora sehemu mbalimbali duniani. Kwanzaa husherehekewa kwa siku saba toka Desemba tarehe 26 hadi Januari 1. Sherehe hiyo iliyotokana na vuguvugu la Wamarekani weusi kuenzi historia na utamaduni wao toka Afrika. Ilianzishwa mwaka 1966. Katika makala haya, tutaonyesha kwamba Kiswahili katika sherehe hiyo hakitumiki kama lugha ya mawasiliano, kinatumika kama lugha ya kuungana Wamarekani weusi na kuwakumbusha asili zao za kiafrika. Tutaangalia pia maoni mbali mbali ya Waafrika wanaojua Kiswahili na wanaoishi barani Afrika kuhusu sherehe hiyo. Tumeyachukua na tumeyachanganua maoni ya Waghana kwa sababu Ghana ilichaguliwa na watu wa diaspora na hasa na Warasta kama “nchi au ardhi ya rejeo”, kwa hivyo Waghana wanahusika sana na msukumo huu wa Wamarekani weusi.
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Instrumentalisation du Swahili dans l’espace revendicatif afro-americain et commentaires de locuteurs swahili sur la celebration Kwanzaa.Ferrari, Aurelia 03 December 2012 (has links)
Kwanzaa ni sikukuu ya utamaduni pendwa inayosherehekewa na amarekani-Waafrika na watu wengine wa diaspora sehemu mbalimbali duniani. Kwanzaa husherehekewa kwa siku saba toka Desemba tarehe 26 hadi Januari 1. Sherehe hiyo iliyotokana na vuguvugu la Wamarekani weusi kuenzi historia na utamaduni wao toka Afrika. Ilianzishwa mwaka 1966. Katika makala haya, tutaonyesha kwamba Kiswahili katika sherehe hiyo hakitumiki kama lugha ya mawasiliano, kinatumika kama lugha ya kuungana Wamarekani weusi na kuwakumbusha asili zao za kiafrika. Tutaangalia pia maoni mbali mbali ya Waafrika wanaojua Kiswahili na wanaoishi barani Afrika kuhusu sherehe hiyo. Tumeyachukua na tumeyachanganua maoni ya Waghana kwa sababu Ghana ilichaguliwa na watu wa diaspora na hasa na Warasta kama “nchi au ardhi ya rejeo”, kwa hivyo Waghana wanahusika sana na msukumo huu wa Wamarekani weusi.
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