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Showing 41 to 50 of 52 (0.067 seconds)Spelling suggestions: "subject:"swahili literature"" "subject:"wahili literature""
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Talking about oneself to act in the world: a Swahili autobiography (Shaaban Robert, Maisha yangu na baada ya miaka hamsini [My life and after fifty years])Garnier, Xavier 06 March 2013 (has links)
Shaaban Robert wrote three autobiographical texts at different times in his life. The first, which is lost, covered his childhood and had been written when he was 27; the second, which corresponds to the first part of this work, was written at the age of 37, covering the period 1936-1946. The last was completed in 1960, but covers the period 1946-1959. It must be emphasised that the poet’s life cannot be compartmentalised into separate, successive stages. Over and above a chronological division of events, the two sections of the book can be differentiated by the different periods when they were written and thus the different viewpoints on what happened throughout his life. Philippe Lejeune´s definition of an autobiography as ´a retrospective prose narrative made by a real person about their own existence, emphasising their indi¬vidual life and in particular the development of their personality´ (Lejeune 1996: 14), is a familiar one. This definition fits Shaaban Robert´s text perfectly and yet, in the Swahili context, such an endeavour could have encountered many obstacles.
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| 42 |
Deviation as communicative strategy in Gamba la nyokaMbatiah, Mwenda 06 March 2013 (has links)
This article deals with deviation in Euphrase Kezilahabi´s novel Gamba la Nyoka (1979). We analyse four different types of deviation, namely grammatical, lexical, phonological, and semantic deviation. The objective of this study is to combine linguistic analysis with literary riticism, in order to show how these different types of deviation correspond with the overall message the author conveys in this novel, which is a political novel dealing with the era of establishing Ujamaa policies in rural Tanzania.
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| 43 |
Ishara na uashiriaji kama nyenzo ya mtindo, maana na kiwakilishi cha itikadi katika riwaya ya Nyuso za MwanamkeWanyonyi, Mukhata Chrispinus January 2015 (has links)
Makala haya yanachanganua ishara na uashiriaji kama mbinu ya kimtindo ya kuwasilisha maana na kukuza uhusika na maudhui katika riwaya ya Nyuso za Mwanamke (2010) ya Said Ahmed Mohamed. Nimechanganua aina tatu za ishara ambazo ni ishara bia, ishara za kaida na ishara za kifasihi kama zinavyoainishwa na Frye na wenzake (1985). Lengo kuu ni kuchanganua na kubainisha jinsi ishara zinavyowasilisha maana na itikadi za jamii katika matini husika. Ishara hizi pia husaidia kukuza maudhui, ploti na kuongeza ujumi katika matini za kifasihi. / This article analyses symbols and symbolism as stylistic devices of communicating meaning and as a technique of characterisation and theme development in Nyuso za Mwanamke (The Faces of a Woman, 2010) written by Said Ahmed Mohamed. I analysed three types of symbols which are natural symbols, conventional symbols and literary symbols following Frye et al. (1985). This study aims at showing how symbols are used in literary works to communicate meaning and the ideology of the society depicted in the text. Symbols also help to build the theme, the plot and adding aesthetic value in literary texts.
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| 44 |
Uhalisia na uhalisiamazingaombwe: mshabaha kati ya Dunia yao na The tin drumWaliaula, Ken Walibora 03 December 2012 (has links)
Je, kuna uhusiano gani kati ya Euphrase Kezilahabi wa Tanzania na Gabriel García Marquez wa Kolombia, au kati ya Kyallo Wadi Wamitila wa Kenya na Juan Rulfo wa Meksiko ama kati ya Günter Grass wa Ujerumani na Said Ahmed Mohamed wa Zanzibar? Waandishi hawa waliotengwa kitaifa na kilugha wanaunganishwa na uamuzi wao wa kuandika riwaya kwenye mtindo usiokuwa wa kawaida, mtindo wa uhalisiamazingaombwe. Kwa kulinganisha na kulinganua riwaya ya Mohamed na ile ya Grass ninakazia nadhari dayolojia ya kina iliyochipuka kati ya fasihi ya Kiswahili na fasihi ya ulimwenguni pote. Ni maoni yangu kwamba riwaya mbili hizi, zinakikabili kizungumkuti cha kuwepo kwa mwanadamu kwa kuutupilia mbali mfumo wa uwakilishi wenye uhalisia kama tunavyoujua. Badala yake riwaya hizi zimezingatia mtindo wa ujumi wa kisasabaadaye (postmodern aesthetics). Kazi hizi za sanaa zinatumia sifa bainifu za uhalisia mazingaombwe kama nyenzo za kuakisi na kuakisi kwa kubirua hali halisi ya udhaifu, kuyumbayumba na ukosefu wa uthabiti na udumifu katika maisha Afrika na Ulaya.
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| 45 |
‘Hammatbihi wahammabiha’: fasihi ya Kiswahili na kisa cha YusufH. Samsom, Ridder 14 December 2012 (has links)
The story of Joseph (in the Bible), Yusuf (in the Quran), has inspired literatures in many languages. This paper explores how some Swahili writers and translators have dealt with this inspiration, the implications for their language use and the way they have interpreted Yusuf as a theme for their writings. After a brief introduction on the importance of the story itself and putting the focus on a major theme of the plot, the following works are discussed: the new Quran translation by Sh Ali Muhsin (1995), a short novel by Mzee Salim A. Kibao (1975), two short stories by Amur bin Nasur il-Omeiri (1894), the utenzi Qissat-il Yusuf (l913) and Abdulrazak Gurnah\''s English written novel Paradise (1995). The paper concludes with the observation that in analyzing how these Swahili writers have integrated the story of Yusuf in their writings, prose as well as poetry, it becomes clear that attempts in defining what is ‘foreign’ (or ‘Oriental’) and what is ‘indigenous’ (or ‘African’) are bound to fail.
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| 46 |
“Time is a wall”: a spectrum representation of traditions and modernitiesElvidge, Charlotte E. S. 06 March 2013 (has links)
This paper looks at traditions and modernities in terms of a spectrum representation and thus challenges the previously accepted notion of tradition and modernity as an either/or matter where tradition is seen to hold obstacles assumed to block progression towards modernity. With this in mind, it considers Ebrahim Hussein´s title for his play Wakati Ukuta (Time is a Wall) and Euphrase Kezilahabi´s novel Gamba la Nyoka (The snake´s skin) to illustrate the idea of multiple modernities where the relationship between tradition and modernity is seen in terms of tension between cultural homogenisation and cultural heterogenisation where various ´scapes´ containing traditions are inflected by historical, linguistic and political situatedness of different actors. Key themes are discussed in this paper displaying the indigenised ethnoscape of East Africa with various modernities and the different tensions this can produce in view of long-standing traditions. Individualism is the prevailing theme in the emergence of modernity. With this in mind, extramarital relationships, foreign behaviours, education and age/generational differences are discussed with reference to the two literary texts. These themes exemplify the thematic trajectory of the spectrum representation of traditions and modernities in Swahili literature, showing belonging to the present but also awareness of the past. This paper concludes that modernities should no longer be seen as a foreign invasion aiming to eradicate tradition but as metropolises that can be indigenised and incorporated into existing traditions. The observations in this paper demonstrate that the link between traditions and modernities is not a direct transition from one to the other but one of more complex affiliation. This paper lays foundations for broader research into this relationship and gives new insight into the illustration and critique of various texts.
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| 47 |
Riwaya Teule za Karne ya Ishirini na Moja na Udurusu wa Nadharia za FasihiMwamzandi, Issa 27 March 2014 (has links) (PDF)
Literary theory represents a way of thinking and a body of writing that is dedicated to the analysis of literary texts. It is a means through which literary critics come to appreciate the nature of the literary texts they seek to analyze and the methodology that informs their practice. Analyzing three 21st Century Swahili novels, this paper examines a paradigm shift: literary theory becomes the sub¬ject under examination as opposed to its conventional role where it would ideally offer systematic views of what such texts would mean. Said Ahmed Mohamed’s Dunia Yao (2006) and Nyuso za Mwanamke (2010) on the one hand, and Kyallo Wadi Wamitila’s Musaleo! (2004), on the other, represent a new kind of writing that experiments on literary theory as a subject for criticism. In these texts, we read about the tenets and practice of a variety of literary theories including Russian formalism, Saussurean and Jakobsonian structuralism, Derrida’s deconstruction, Edward Said’s post-colonial theory, and Carl Gustav Jung’s psychoanalytical theory. While this experiment that the two novelists engage in may appear elitist for the average reader at first, the paper contends that this form of writing will in the long term assist in the domestication of literary theory. Further, the three texts could greatly assist in pedagogical issues if read alongside other mandatory course books on literary theory.
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| 48 |
Riwaya Teule za Karne ya Ishirini na Moja na Udurusu wa Nadharia za FasihiMwamzandi, Issa 27 March 2014 (has links)
Literary theory represents a way of thinking and a body of writing that is dedicated to the analysis of literary texts. It is a means through which literary critics come to appreciate the nature of the literary texts they seek to analyze and the methodology that informs their practice. Analyzing three 21st Century Swahili novels, this paper examines a paradigm shift: literary theory becomes the sub¬ject under examination as opposed to its conventional role where it would ideally offer systematic views of what such texts would mean. Said Ahmed Mohamed’s Dunia Yao (2006) and Nyuso za Mwanamke (2010) on the one hand, and Kyallo Wadi Wamitila’s Musaleo! (2004), on the other, represent a new kind of writing that experiments on literary theory as a subject for criticism. In these texts, we read about the tenets and practice of a variety of literary theories including Russian formalism, Saussurean and Jakobsonian structuralism, Derrida’s deconstruction, Edward Said’s post-colonial theory, and Carl Gustav Jung’s psychoanalytical theory. While this experiment that the two novelists engage in may appear elitist for the average reader at first, the paper contends that this form of writing will in the long term assist in the domestication of literary theory. Further, the three texts could greatly assist in pedagogical issues if read alongside other mandatory course books on literary theory.
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| 49 |
Omar Babu Marjan ‟Abu Marjan” 14 Julai 1967 – 20 Januari 2015 Kumbukumbu ya kumuenzi mwenzetu marehemuPeter Gikambi, Hezekiel 10 March 2017 (has links) (PDF)
Familia yake, ndugu, jamaa, marafiki na jumuiya ya wasomi watamkosa sana Omar Babu. Mungu aiweke roho yake mahali pema.
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| 50 |
Kumbukizi ya marehemu mwalimu Edwin SemzabaGodwin Mahenge, Elizabeth, Mbogo, Emmanuel 10 March 2017 (has links) (PDF)
Pumzika kwa amani, Mwalimu. Raha ya milele umpe, Ee Bwana, na mwanga wa milele umwangazie. Amina.
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