The Original Gorakṣaśataka

2012

Upper Pokomo Asili va. Mi'okomu (Origin of the Pokomo), recorded by M, D, J. Ja.rha. from an elder in Kitere vill~ E M~okomu ~lcy'a.j3a. na ShUllgW'a.ya.. E ma.na ~a,S!;a.ramieo na. Shungwa.ya. mpa.ka. kuno ni The Pokomo come from ShungW'9.ya.. The reason why they ran from Shungwa.ya. to here is kwamba. ~a.da.rama Ga.j3irha. na Ka.ra.;}i. E ~anthu ~a.no ~a.kiywa.na. ne Mphomomu na. that they-ran from Somalis and Orma., The(se) people were attacking Pokomo and Koshoro. ~a. e Mphokomu ne Koshoro ~a,larama. Mijikenda('people who live in the wilderness•). So the Pokomo and Mijikenda ran kuyaf3a na Shungwaya ili ~a.kajifiche bia. ingini ili ~aseya.gwa. ~a.kifika kuno and left Shungwa.ya to hide themselves place other to be not killed. Reaching here kwe chana ye ma.ro e Mphokomu ~asaa. E Koshoro ~enda usoni, kwa kwamba e maisha. at river of' Tana the Pokomo stayed, The Mijikenda went ahead, because the life ya.o ni maisha ya badani. E chana ye ma.ro ilikna kwe Mphokomu ambao e maisha their is life of wilderness, River of Tana was good for Pokomo, whose life yao ni maisha ya kuima, Nde mana ambao e Mphokomu ~asaa kuno ehana, ao e their is life of farming. It is reason why Pokomo stayed here at the river, but the Koshoro ~enda usoni. La.kini e asili yao ni kwamba ~oba.da ~aya~a na bia mo;}a. Mijikenda went ahead, But the origin their is that all they come from one place. Upper Pokomo .!. Fume Liongo, recorded by Mr. Ja.rha from the same elder ' Fume Liongo a.likuwa munthu ywa ~ito. Alikuwa mufa.lume ywa ~ito, E ~a.ka_ii avyaiyweo Fumo Liongo was person of Wi~~. He vas chief of Wi~~. The time when he was na aki_ia$ali ha.ukumanyikana, mana havikuwa na kuan_9.ika e ~aka_ii ude. Fume Liongo born and ruled is not known, because there was no writing at that time, Fumo Liongo alikuwa muku!u munene na mwenye nguvu nyingi sana. Kama.nya kupiga.na sana, Alikuwa was huge, stout, and very strong. He knew to fight well. He was sujaha ywa kutumia uha na nchha.le. Ka.j3a muka.li mumpha.ka e ma 1 a.<!ui ~akwe ~afikiri skilled in using bow and a.J:rows. He was fierce so that enemies his thought kwamba nkhanafwa kaf>isa, na fla.la ntharl kinthu kya kumuyaga, Kva hivyo e tha.t he will not die completely, and there is nothing to kill him. Therefore the ma 1 a.<!ui ~akwe ~amuhuma e mwana ywa Fume Liongo amuuze ise kwamba ni kinthu ga enemies his sent-him the son of Fume Liongo to ask his father that it is thing what kya.j3eza kumuyaga. E ise ka.ra.ra kwamba e mwa.na ywakwe kahumwa na ma•at!ui ~akwe, Kwa can kill him. The father found that child his was sent by enemies his, Therehivyo kamvamba. e mwa.."la. ywa.kwe; 'N~va kwamba kuhumva ili nikwambie e kinthu fore he told the son his , 'I know that you are sent so that I tell you the thing kyaniaga ili uniage. La.kini ha.kona nifwa, ia.de iangu ilie kuzikwa a.j3e unazikwa that kills me so you may kill me, But if I die, there my being buried will be where e mbego. .Ami, lilima _iu ya~eza ika.niaga, Kona kuha.ya lilima you will be buried at my side. For me, needle alone can kill me. If you take needle \ DEREKNURSE Elwana : story told by schoolboy to Norman Townsend Eye ni mamasa ya jarsa ya wailwana ana izicho limoza. Siku moza ja.rsa eye a.peja. This is story of old man of Elwana. he has eye one Day one old man this wanted kocha mudura.. Atana. moka eye wa. dura., a.mwabya a.teni, 'Uwe sa.sa uja.rie ia.uwa.kuj3ia.la, to marry girl.He called wife his first told her-that 'You now have aged you cannot kwa hivYO emi nimukupejeni moka oge 1 • Ja.r,!i eye a.mwa.bya. a.j<eni, 1 Lola. uwe bear again, therefore I will marry wife other'. Old woman told him tha.t,'Look to mwenye'. Ja.rsa eye a.ma.maj<a kwa. sin §;a.j<o, siku ya. nna a.mujibu moka. weye a.j<eni, yourself',Old man thought for days three, day fourth he replied to his wife that, 1 Elni sa.sa. ni mutaya.ri kocha 1 , Eda a'a.limia. mudura.. Mudura iyo a.mu,;a.a.ma a.kaf'ai sana, 1 I now am ready-to marry', He-went talked to girl, Girl this liked him much very, maa.na yaye jarsa eye ni tajiri (duruma), Mudura amwa.bya. ateni, 1 Emi ni~iazilwe, kwa. because he old man is rich. Girl told him that , 'I am ready to be hivYO gha.ya. kwa. wa.zee wemi 1 , Na iyele era a.muri ya. mudura., aghaya. kwa. wazee na. mru:ried so go to parents my'• And he obeyed order of girl, he went to parents and wa.mu.;a.a.ma, Jarsa eye yaga.lela. nyubeni. a.gheghela. mele, Aola sokari, gunia lya. they liked him, Old man returned home prepared body, He bought ~. sack of biridha, korma. ngobe, mochozi wa. biridha., ji~ica. ngozi ya. mikaha., na. maghuo ya. rice , bull cow , sauce of rice , ram sheep for seventh wedding day, and wa.inao. Isana. alika. dagha wa.koza. har11sini w~ine. EJ!a. clothes for mother her. Then he invited people they come to wedding to dance, He went aherimelwa. Dagha wa.furahi a.kaf'a.i sana. Baaaa. ya siku tolba, ocha moka. waye was m~-ried. People rejoiced ~~eh Yer.y= After of days seven! he married wife his aga.lela mozeni kwaye. Jarsa. eye na. mudura. oyo wasia.kuj3ia.la yita farha, wa.zaza returned to village his, Old man and girl this bore children many, they filled moze. Mamasa na diera.di na g~~adi. village. Story be short and long, It is certain that phonetic details o:f' this passage are incomplete. ' ¥~iini: proverbs~ 1, ~a ya mtaana maneeno, ya ~ungaana shteendo, Custom of slave(is)tal k, of the free man(is)actio n, 2. A£:.ui mpeen.£e. Love yOUI' enemy. 3, Ah~i ni ~eeni ka munt'u nayo ~iini. Promise is debt for person with religion, 4, Mama yaa nvub ni mawiingu (also ~a.±Hd. for a±ama) Sign of rain is clouds. 5. Aaxibi ha'iwo±i, Reserve does-not•-ro t, 6, Axi±i ni maa±i. Intelligence is wealth. 7. Axi±i niingi hubasha ma' arifa, l'mch wealth loses understandin g, 8, Ba'a&a ya dii.xi ni fa.raji. (also ba'a&a.a for ba'a~a ya) After hardship is relief. 9. Babaa nk 1 a.a.mbo si baaba.. (also waawa for baaba) Stepfather is not father, lO,Barej;.o mp '=da hapaandi farasi, Person-used-to donkey does-not-mou nt horse, ll.Chaako chiwovu si cha muunt•u chisuura. Your bad (thing) is not (that) of good person, 12,Cha±a chimooyi hach~li nt'a.wa. One finger does-not-ki ll louse, HISTORICAL TEXTS FROM THE COAST (PART 11) 25. Habba na habb:i huyeza shkaba. Little and little fills small-bucket. 26. Haraka haraka nt 1 aina baraka. HUiry hUITY has-not blessing. 27. Hutio mwaana kula ndie hul6. (also hulo ndie for ndie nu16) He-who-fears (for) child (to) cry is he-who-cries. 28. Ichawakoo nia yikoo n~i±a. (also huwako for yikoo) Where-there-i s will there-is way. 29. Ina i suura huwaza nuumba. Good name brightens house. 30, Kaafiri xiinf6 ni xeeri kolko islamu she xiinfa. 47 Infidel who-is-of-use-to-you is better than Muslim who is of-no-use-toy ou. 31. Kamaa we chiwona chiint'u chiza kuh~a chiint'u haixupati chiint'u. If you see something, if you refuse to-say anything, you-get nothing, 32, Kaazi isho shpiimo mwiishowe hulanya waant 1 u, Work that-has-no measure in-the-end causes-to-fig ht people, 33. Kiwa kuwa be±ee n~i±a n~iyoo n~i±a. To-know that you-have-lost the-path, that-is the-path. 34. Kula hendo Uu kuzimu hashkomi, hishkila. Everything that-goes up doesnt-arrive , it-comes-down. 35. Kula mooyi huvuna yaa ye yaazU6. Each one harvests what he has-sown. 36. Limi nt 1 alina mwishpa. Tongue has-not bone. Riddles 1. Chiiko laa.kini hichiwoni. 'It is there •out one does not see it'. Lkosi. 'Nape of the neck'. 2. Chint'u chimooyi huza.*oo mia. 'One thing which gives birth to a hundred'. Awuuri. 'The seed'. 3. !a~a haa.ko masku mazima bi~a maf!a na l!aambi. 'A lamp which burns all night Mwezi wa wee~u. 'The moon•. without oil or wick'. 4. Ha.*aa.*i wa.*a ha'ineendi, uko naxu±angala tu.'It doesn't sleep or walk, it is just there look;,,. at you 1 • Piicha. 'A pictUTe 1 •-'"0 5. Hujoowa huja huja hujoowa. 1-ip 1 aamp 1 a. 'It is eaten, it eats: it eats, it is eaten' 'A shark'. 6. Lkaambal.a nii lil.e laa.kini halxaa£iri xfunga skunyi. 'The rope is long, bit it 'A road'. cannot tie firewood' • 7. N_:!<ungiini kaa.ka kata hayiingili, 'In my water jar a ladle does not enter 1 • N}.'upa. 'Bottle'. B. lluundawa ni mkul.u, laakini mavunoye hayayezi lkusi. 'My farm is big, but its harvest does not fill the hand'. Mashuungi. 9. Nk'ukuwa zazil.e miwaani. Ananaasi. 'Hair'. 'My hen has laid among thorns'. 1 Pineapple 1 • 10. Polpol.oo mbil.i hugudhba!oo wowi. 'Two areca nuts which cross a river'. Maa!o. 'Eyes•. ll. Saa'aya nt'aixsimama nt'angu itila lfuungul,6. '!1y watch never stopped since it aooyo (or, qalbi) 'The heart'. was wound up 1 ~ 12. Si humkasa laa.kini hachimwoni. 'We hear him but we do not see him' Soo!i• 'The voice'.

East African Journal of Swahili Studies, 2021

Miji yot̪ʰe ulimwenguni imepawa majina ili kuitambulisha. Majina haya ni hazina ya mapisi na ut̪amad̪uni kuwahusu wakaaji wa miji hiyo. Namna inavoitwa, fasiri na fasili za majina hayo husema mengi kuhusu maana na nyusuli zake. Makala haya yamechunguza toponimi ya baadhi ya mitʰaa ya mji wa Mambasa, Kenya. Madhumuni yalikuwa ni kuchanganuwa nyusuli za majina kwa kubainisha t̪afaut̪i za kimat̪amshi ya majina hayo, kuthibit̪isha kuwa t̪afaut̪i hizi zaleta t̪afaut̪i ya maana ya majina, na kwamba toponimi za mitʰaa hiyo imeelemeya kwelezeya maumbile ya mazingira ya mahali hapo jambo linaloshuhud̪iwa katika jamii nyengine za Kibantu, Kenya. Tulitumiya T̪arat̪ibu za Ulinganisho na Toponimi Kina ili kuchanganuliya data yetu. Data yetu tuliipata kwa kuwauliza wazee wa miyaka 50 na zaidi ambao wana maelezo simulizi kuhusu fasili za majina hayo na data ya upili. Kwa kulinganisha na lugha za jamii zinazokaribiyana za Kimvit̪a, Kimijikenra, Kipokomo na lugha za Kibantu kut̪oka bara Kenya tuliwe...

Editon Consortium journal of Kiswahili, 2022

Makala haya yanalenga kuangazia mikakati ya kimawasiliano katika matangazo ya ngono salama. Masuala ya utangazaji wa mipira ya ngono ni baadhi ya mada ambazo ni mwiko katika tamaduni nyingi. Hii ni changamoto inayowakumba wanaoandaa matangazo ya ngono salama ili kukabiliana na changamoto hii ya kitamaduni. Usomi huu ulitathmini matangazo ya Durex katika mtandao wa Facebook fan page Kenya. Madhumuni yalikuwa: kuhakiki mikakati ya kimawasiliano inayotumiwa katika matangazo ya Durex. Utafiti uliongozwa na nadharia ya Uchanganuzi Hakiki Usemi (UHU) kwa kuzingatia miundo ya Fairclough 3D na muundo wa uchunganuzi wa picha wa Jankss. Muundo wa utafiti huu ni wa kiuthamano na kimaelezo. Sampuli ya data ilifanywa kimaksudi katika ukurasa wa Durex ambapo matangazo kuanzia mwaka wa 2014 hadi 2018 yalichaguliwa. Kwa jumla matini 150 zilipakuliwa na kuhifadhiwa kieletroniki ili kuchanganuliwa. Matini hizi zilizua seti mbili za data; matini za picha na matini za maandishi. Matokeo ya utafiti yamedhihirisha kwamba mikakati ya kimawasiliano inayotumiwa kuwasilisha maudhui ya umuhimu wa matumizi ya mipira ya ngono ni ya mawasiliano ya picha na mbinu za lugha katika viwango vya: fonolojia, leksia, sintaksia na semantiki ili kushawishi wateja. Utafiti huu utaongeza maarifa ya kiakademia katika Uchanganuzi Hakiki Usemi wa mada ambazo ni mwiko na mawasiliano ya afya. Utafiti huu utasaidia kuziba pengo la changamoto za kimawasiliano kwa wanaoandaa matangazo ya ngono salama ili kukabiliana na changamoto za kitamaduni kuhusu masuala ya ngono. Mwisho ni kuandaa sera za kuhamasisha umma kuhusu elimu ya ngono salama kupitia mitandao ya kijamii.

2007

Ikenga Journal of Business Administration, 2021

Nchọcha a lebara anya n'ahịrị okwu ndị nwere mmafenye ma ọ bụ ngwakọ asụsụ Igbo na Bekee iji zipụta myiri usoro okwu asụsụ abụọ a na otu myiri ha si akwalite anaghịnwu asụ asụsụ Igbo ghara ịgwakọ ya na Bekee dịka e si ahụta ya n'ala Igbo taa. Usoro a gbasoro mee nchọcha a bụ nke nkọwasị, ma were atụtụ ewumewu ahịrị nnọrọ onwe (Matrix Language Frame) nke Myers-Scotton (1993) wepụtara nakwa atụtụ emereme nsinokwu (Speech Act Theory) nke Austin (1975) wubere nye ya nkọwasị bara uru. Njiatụle e ji mee nchọcha a bụ nke ndị nchọcha ji ndọrọ okwu dọrọ n'ogige egwuregwu na ebe mkpori ndụ; ha mekwara ka ndị sonyere mata ihe e ji ekwurunọnụ ha eme. Ha jiri nwayọọ họrọ ndị ga-aba uru nye nchọcha a. A chọpụtara na e nwere myiri dị na ndokọ asụsụ Igbo na asụsụ Bekee ọ kachasị n'ewumewu ahịrị mfe nke na-apụta n'ụdị ONN/ONM na SVO/SVC n'otu n'otu. N'asụsụ Igbo, nrụmaka naeso mkpọaha ndị ha na-akọwa n'azụ mana a bịa n'asụsụ Bekee, nrụmaka na-ebu ụzọ ebe mkpọaha ha na-arụgara aka, n'otu nkebi ahịrị okwu, na-esochi ha. Ọtụtụ ngwaa nọ n'ahịrị okwu nwere mmafenye asụsụ na-abụ ndị sitere n'asụsụ nke bụ isi, ma ọ bụ ndị yipuru njirimara asụsụ mgbakwụnye, mebe ka nke asụsụ bụ isi. Mgbe e nwere mmafenye asụsụ, odee/okwuu na-amalite n'otu asụsụ were nke abụọ mechie; mana ọ bụrụ ngwakọ asụsụ, e nwere ike iji nke ọbụla malite ma werekwa nke ọ bụla mechie. Ha na-abụ nka okwu asụsụ nye okwuu oge ụfọdụ n'ụfọdụ ebe.

2021

2020

East African Journal of Swahili Studies, 2021

Fikra iliyomo katika mawand̪a ya fasihi ya Kiswahili ni kuwa ut̪end̪i ni maelezo marefu ya mapisi ya jamii kiushairi. Makala haya yanat̪aka kuonesha kwamba si t̪end̪i zot̪ʰe zenye madhumuni haya. Kupitiya Ut̪end̪i wa Siri li Asrari tut̪aonesha kwamba mtʰunzi Mwanalemba alikuwa na niya t̪angu mwanzo ya kuweka d̪arasa kuhusu hirizi ya majina ya Mwenyezi Mungu. D̪arasa hii ameigawanya kama namna t̪aasisi za kielimu zinavopendekeza ienreshwe kiskuli na ameyat̪owa mawazo yake kit̪aalamu. Nadhariya ya Usemezano kupitiya dhana ya Unrimi imetusaidiya kuuwangaziya ut̪end̪i huu na tumefaidika na vigezo va: maudhui, ut̪euzi wa misamiat̪i na mitinro ya uwasilishaji, na mukt̪adha wa matʰumizi ya maneno hayo kama njiya ya kutambuwa aina ya lugha inayotʰumika. Kwa kwangaziya mitinro ya uwasilishaji katika d̪arasa ya hirizi tumepata kujuwa kwamba mtʰunzi alikuwa na dhamira ya kutufunza badala ya kutamba hadithi ya kingano.

East African Journal of Swahili Studies, 2020

Shairi la Kutendana katika Sauti ya Dhiki limechanganuliwa, mpaka sasa, kwa maono ya juujuu kwamba ni shairi la kingono. Kut̪okana na hit̪imisho hili, Mulokozi amelipuuza kuwa ni shairi lililokosa ubingwa wa kuenreleza maudhui muhimu yanayotatiza jamii. Makala haya yamebayanisha shairi hili kuwa ni fumbo la kisiyasa. Kwa kutumiya madhumuni ya ulingamanishaji wa fasiri ya matukiyo halisi ya kisiyasa katika Kenya wakat̪i huwo na shairi lenyewe; azimiyo la Abd̪ilat̪if katika shairi lenyewe na namna lilivofikiwa; na namna azimiyo hilo lilivoathiri msimamo wake wa kisiyasa baad̪a ya kut̪oka kifungoni, tumeweza kuibuwa maswala muhimu kuhusu maisha ya Abd̪ilat̪if kabla, wakat̪i wa, na baad̪a ya kut̪oka kifungoni. Nadhariya ya Usemezano yenye kud̪ulisha maana kut̪okana na usuli, athari, na mwingiliyano wa kauli nyingi katika mat̪ini na Uhistoriya Mpya yenye kut̪owa fasiri ya matukiyo ya kihistoriya nrizo nadhariya zilizotumika katika uchanganuzi wetu. Kauli mbalimbali zilizojit̪okeza katika...

თბილისი : უნივერსალი, 2018

This projest has been made possible by financian support from the Rustaveli National Science Fondation (Grant: FR/196/2-105/14).. All ideas exspressed herewith are those of the author, and may not represent the opinion of the Foundation itself. www.rustaveli.org.ge Georgian cultural heritage monuments, fortifications and road constructions, churches and monasteries, old roads and crossings, traditional cultural issues of everyday life of the `country" of Artaan was studied based on researches during field expeditions and scientific-literary data, as well as different household architectural samples. Study also represents different aspects of cultural memory and ethnic identification. Publishing includes the resume in English language and wide variety of graphics and illustrations. Presented Monograph is the first attempt of studying historical-ethnography of Artaan. We believe that it will be a helpful material for historians, archaeologists, ethnographers, folklorists and those, interested in the history of Georgia.