Les Nubi, une communauté musulmane répartie principalement entre l'Ouganda, le Kenya et la Tanzanie, sont originaires du Sud du Soudan. Ils sont arrivés à la fin du 19ème siècle en Afrique de l'Est, mais ils sont conservé leurs traditions et surtout leur langue : le kinubi. Il s'agit d'un créole arabe, proche du parler de Juba (Soudan), fortement influencé par le kiswahili (et l'anglais). Le but de cette recherche est de comparer le parler de Mombasa à ceux de Kibera (Kenya) et de Bombo (Ouganda), et d'analyser l'importance et les causes de l'influence du kiswahili sur cette langue, sur le plan du vocabulaire et de la grammaire. The Nubi, a Muslim community living mainly in Uganda, Kenya and Tanzania, originate from Southern Sudan, which they left at the end of the 19th century. They kept their traditions alive, as well as their language : the Kinubi. This language is an Arabic based Creole, related to Juba Arabic (Sudan) but strongly influenced by Swahili (and English). Our aim is to compare the Kinubi spoken in Mombasa with the one of Kibera (Kenya) and Bombo (Uganda), and to analyze the way Swahili influences this language, in both vocabulary and grammar, as well as the reasons of this phenomenon.

This article discuss the uses and teaching of the Swahili language in Egypt. Today, the North African country considers Swahili language to be one of the most important languages in Africa; which is used as a lingua franca even by fellow Nile River countries. There is a relatively long history of Swahili language teaching; beginning in 1967 with the establishment of the Department of African Languages, within the Faculty of Languages and Translation at the Al-Azhar University. Since then, many students have learned Swahili and become either Swahili teachers; editors in Egyptian Radio for East African countries; or Swahili language translators at Al-Azhar centres. The establishment of other departments at three other universities - namely, Ain Shams University, Cairo University, and most recently Aswan University - has helped to grow and develop Swahili language teaching. Egypt continues to take steps to advance the teaching and use of Swahili language with the aim of strengthening relations between it and several East and Central African countries, where it remains the main language of communication.

Ustadh Mau ni jina la hirimu la Mahmoud Ahmad Abdulkadir. Ni muAmu halisi: ni mzaliwa wa Amu, alikuwa mwanafunzi kule, na leo ni miongoni mwa viongozi wa dini wa Amu. Pia ni mfadhili wa miradi mingi. Umaarufu wake umeeneya kwa sababu ya vipaji vyake vya ushairi. Utungaji wa Kiswahili ni mfano mmoja katika vipaji hivi. Mashairi haya, alioandika kwa herufi za kiArabu, yanatafautisha hali ya kiSwahili ilivyokuwa zamani na ilivyo sasa. Ustadh Mau analalamika kukhusu hali ya lugha hii, hasa katika sehemu za uSwahili wa kaskazini. Katika wakati ujao kiSwahili kitakuwa hali gani?

This article discusses one particular issue of Swahili standardization. which is, in Kiswahili Sanifu, the correct concordial agreement to be applied to the lexeme -ingine (‘other’)? Should it be treated like an adjective, as ‘classical’ works in Swahili grammar claim as well as current educational books do? How can efforts in favour of standardization comply with the appearance of different variants of concordial agreement?

The rise of Swahili in the American academy in the 1960s was prompted by two forces: African identity politics among African Americans, on the one hand, and the politics of the Cold War between the USA and the Soviet Union, on the other. Both these sources of Swahili ascendency were themselves a response to the unfolding dynamics and counter-dynamics of independence politics in “Swahiliphone” Africa, that is in the East African nations where the Swahili language was in wide use. But now that the Cold War is over more or less, and the nature of African American politics has undergone significant change in focus, what is the fate and direction of Swahili studies in the USA? This is the central question that this article will seek to address as it considers, at the same time, the shifting disciplinary areas with which the study of Swahili has been associated. In the process the article will also touch on the state of Swahili studies in some other spaces of the world.

This article considers what might be meant by Swahili cultures and Swahili identities. It regards neither concept as fixed, but as constituting a repertoire from which people choose strategically, depending not only upon location and historical time, but also upon social context. The processes of constituting cultures and identities are part of the making of meaning, a process in which, as will be seen, there are important continuities, ruptures and contradictions. With its attention to detail and its ability to give voice to the local, ethnography plays an important role in understanding the construction of both cultures and identities. In this paper, ethnographic examples are drawn both from my own fieldwork on Mafia Island, Tanzania, begun in 1965, and from the work of other anthropologists and scholars who have carried out research on the East African coast and islands.

Ustadh Mau ni jina la hirimu la Mahmoud Ahmad Abdulkadir. Ni muAmu halisi: ni mzaliwa wa Amu, alikuwa mwanafunzi kule, na leo ni miongoni mwa viongozi wa dini wa Amu. Pia ni mfadhili wa miradi mingi. Umaarufu wake umeeneya kwa sababu ya vipaji vyake vya ushairi. Utungaji wa Kiswahili ni mfano mmoja katika vipaji hivi. Mashairi haya, alioandika kwa herufi za kiArabu, yanatafautisha hali ya kiSwahili ilivyokuwa zamani na ilivyo sasa. Ustadh Mau analalamika kukhusu hali ya lugha hii, hasa katika sehemu za uSwahili wa kaskazini. Katika wakati ujao kiSwahili kitakuwa hali gani?

This article considers what might be meant by Swahili cultures and Swahili identities. It regards neither concept as fixed, but as constituting a repertoire from which people choose strategically, depending not only upon location and historical time, but also upon social context. The processes of constituting cultures and identities are part of the making of meaning, a process in which, as will be seen, there are important continuities, ruptures and contradictions. With its attention to detail and its ability to give voice to the local, ethnography plays an important role in understanding the construction of both cultures and identities. In this paper, ethnographic examples are drawn both from my own fieldwork on Mafia Island, Tanzania, begun in 1965, and from the work of other anthropologists and scholars who have carried out research on the East African coast and islands.

The contemporary development of Kiswahili Studies has its several nodes, one of which is traced from the University of Dar es Salaam. It adds to a larger debate on the space and meaning of African Studies. This article takes a historical perspective aiming to discuss the challenges, prospects and the developments of Kiswahili Studies as a growing discipline on its own.

Methali ni kipera muhimu cha fasihi simulizi katika kutoa mafunzo kutokana na maudhui yapatikanayo humo. Zimekuwa zikichukuliwa kuwa zina ukweli, hekima na busara kwa jamii husika. Lengo la makala hii ni kuzihakiki methali za Kiswahili ambazo zinahusu ulemavu ili kuelewa mitazamo iliyomo katika methali hizo na athari zake katika jamii. Maswali tunayojibu ni: Je, methali hizo zinabeba mitazamo gani ya jamii? Nini nafasi na athari ya mitazamo hiyo kwa maendeleo endelevu ya watu wenye ulemavu na jamii husika? Data za makala hii zimekusanywa kupitia usomaji wa maandiko mbalimbali maktabani na kufanya mahojiano na wanajamii. Matokeo ya utafiti huu yanaonesha kuwa, methali zimebeba mitazamo hasi na chanya kuhusu ulemavu na watu wenye ulemavu katika jamii. Aidha, methali hizo zinazungumzia mambo yanayohusu si tu ulemavu bali pia zinabeba mitazamo anuwai na falsafa ya Kiafrika kuhusu mambo mbalimbali katika jamii. Vilevile, imebainika kuwa methali hizo zinajenga na kuendeleza unyanyapaa na usaguzi kwa watu wenye ulemavu na hata makundi mengine katika jamii. Makala pia imebaini kuwa pamoja na ukweli kwamba methali zimekuwa chombo muhimu cha kupitishia falsafa na mafunzo mbalimbali kwa maendeleo ya jamii, baadhi ya methali hizo zinapaswa kufanyiwa marekebisho ili kuakisi mabadiliko ya kimtazamo na maendeleo mbalimbali katika wakati wa sasa.