In northern Nigeria, the home of Hausawa, such socio-cultural values predominantly remain a blend of Islamic and Afro-traditional practices. The fusion of Arabo-Islamic culture among Hausawa has equally affected their language such that substantial parts of the current lexicon of the tongue is a mélange of Arabo-Islamic (religious) terminology and elements of (non-religious or secular) Arabic words existing side by side with native Hausa words through borrowing. This is attested to in the use of everyday speech by Hausawa. Single words and phrases deeply rooted in Islamic faith like the name of God (Allah) as in Don Allah/Saboda Allah (For God’s sake or Please), words of swear like Wallahi (whose short-form in certain Hausa dialects is Walla …show more content…
(b) What do you say to a Hausa person when you see something astonishing, shocking or surprising?
(c) What do you say when you learn about the death of someone?
(d) Which Hausa word or phrase is the equivalent of ‘Please’ in English?
CHAPTER FOUR
4.0 Hausa - name of language and ethnolinguistic group Like many other people around the world, Hausawa are by and large defined by their language. This language, which Hausawa feel so dearly about and are strongly attached to, is the lifeblood of their composite cultural and demographic developments. Hausawa believe their language is so easy that learning it takes no time, and this is reflected in their saying: ‘Hausa Ba Dabo Ba Ne’, meaning Hausa is not (a) magic (language); in other words, it is easy to learn. The idea of the ease with which Hausa can be learned by non-Hausa seem to confirm the centuries-old cultural as well as sociolinguistic trends in which numerous non-Hausawa ethnic members easily cross over into mainstream Hausa group, largely upon learning the language and/or adopting Islam as a way of life. However, the belief that Hausa language is easy is equally shared by some non-Hausa people, as Abraham (1946) clearly points out below in respect of a question: is Hausa an easy
Retardation: The Misconception of Hawaiian Creole English Lisa Kanae’s Sista Tongue defends the use of Hawaiian Creole Language (HCE). Throughout her piece, Kanae highlights the history of HCE, her personal experiences, and its effects on local children. She explains how what was once a language that promoted solidarity among Hawaii’s early plantation community is now perceived as impairment.
Standing as One: Kimo Armitage’s Noble Fight Towards The Preservation of Native Hawaiian Culture, Land, and People “I ku mau mau,” translated in Hawaiian as “Stand up together,” is a Hawaiian chant sung by ancient Hawaiians when the great logs for canoes and heiau idols were hauled. The chant was used to bring people together for a single purpose and to empower one another to accomplish any goal with ease and power. “I ku mau mau" is still used today to galvanize protesters and to fight against many government laws, bills, and other actions that threaten the safety of Hawaiian land and the rehabilitation of Hawaiian culture. Every culture deserves to be protected, and the voices of their protesters deserve to be heard. In Onelauena by Kimo Armitage, Armitage’s use of imagery, symbolism, and rhetoric portrays the severity of the heavy abuse inflicted on Native Hawaiian culture and property.
Aloha ‘Aina, meaning to love and respect the land. Malama ka ‘aina, to take care of the land in which takes care of you. I was born and raised into a Hawaiian family and home who are very passionate in the Hawaiian culture and traditions and is very strong into aloha ‘aina patriotism. Our hearts, mind, soul and mission are to protect, preserve and perpetuate the Hawaiian culture, traditions and our natural resources. 73 Today Hawaiians stand in kapu aloha, meaning strictly peaceful, we know now today you can’t fight for peace you have to peace for peace, meaning to be peaceful in order to receive peace.
Languages are an important part of any culture, especially dying cultures that need to be preserved. This true for the Confederated Tribes of Siletz Indians, a group of Native American tribes who originally spoke many different languages. They were all forced onto a small reservation, completely wiping out their lifestyle and almost completely wiping out their language. Their story needs to be told, both how they almost lost their language forever, and how they are rebounding today. To preserve the culture of the Confederation of Siletz Indians, the story of their languages needs to be told because their culture has been lost, but a language offers a way to save part of the culture, and their story can provide to hope to many Native peoples
The origin of the Crow Indians, also called the Absaroka or Apsaalooke, started with the Hidatsa tribe. The Hidatsa, a Siouan tribe, lived in semipermanent villages on the upper Missouri River in what is now North Dakota. The Crow or “people of the large-beaked bird” were once part of the Hidatsa tribe, but split into to two divisions that separated from the Hidatsa at different times and for unrelated reasons. These two divisions of Crow are known as the Mountain Crow and the River Crow. ("Tribal History of the Hidatsa (Gros Ventre) Tribe As Told to Col. A. B. Welch | Welch Dakotah Papers”)
The Moua journey began thirteen years ago, fighting to hold the tears back. People said, coming to America will change the life of Hmong families. Many different people, from many different countries, with different communication styles are all over the world that immigrated to America, one of those people are Hmong, they speak two dialects of a language. These dialects are known as Hmoob dawb (Hmong white) and Hmoob ntxhauj (Hmong green). Along twenty-three-hour fight lay ahead of them, as they realize it was time to say good-bye to their native family and home as tears rolled down their eyes.
(SP 1 The Haitian People feel very strongly about greetings, Men shake hands on meeting and departing, men and women kiss on the cheek when greeting, women kiss each other on the cheek. An older person might be called “aunt” or “uncle” as sign of respect even if they not related. B. (SP 2) - The tradition of hospitality is clear in how they treat guests or go out of their way to help strangers find an address or something else they need. (Transition: I’ve told you about our customs, now I’ll tell you how cuisine play an important part of customs.)
To teach new generations about the old Hawaiian culture, this research paper will detail what it was like years ago. It will also explain why the Hawaiian culture and traditions should be reinstated. This paper will explain how the traditions
30-Day Assignments 1. Write one or two paragraphs on the Soderstrom article, A Single Lucid Moment, pp. 59-61. Comment on what you think of the villagers understanding of the issue, and how you would respond to their request in the context of the Peace Corp Agent.
Written by Gloria Anzaldua, “How to Tame a Wild Tongue”, is an opinion easy , a retrospection of her past and a story about identity and recognition of a wild tongue. The following is a rhetorical analysis and personal response of this easy . My analysis will be divided into 4 separate parts including intended audience, main claim, purpose and situation. (a) Intended audience : The first thing that anyone who even skims through this easy would notice is Anzaldua’s multi-lingual language use.
“It’s like adding a few new spices to the kitchen pantry. More over cinnamon and nutmeg, make way for cardamom and sumac. Exotic analogies aside, having a foreign name in this land of Joes and Marys is a pain in the spice cabinet” (739). The analogy creates a tone of sarcasm and humor. “One mom at my children’s school adamantly refused to learn my ‘impossible’ name and instead settled on calling me ‘F Word.’
The humans attempt to teach the Na’vi tribe English as well as the human ways of interaction. The human actions express ethnocentrism after the realization that the Na’vi tribe do not share with them religious beliefs, have different appearances, and they do not speak a
Throughout generations cultural traditions have been passed down, alongside these traditions came language. The language of ancestors, which soon began to be molded by the tongue of newer generations, was inherited. Though language is an everlasting changing part of the world, it is a representation of one’s identity, not only in a cultural way but from an environmental standpoint as well. One’s identity is revealed through language from an environmental point of view because the world that one is surrounded with can cause them to have their own definitions of words, an accent, etc. With newer generations, comes newer forms of languages.
Joseph Calise October 26th, 2015 Dr. Hesson Language in Society Aladdin Essay 2 When talking about linguistics in the movie Aladdin, different dialects between characters correspond directly to stereotypes from a socioeconomic and racial lens. The sentence structures from both Aladdin and Jafar in this clip expose many properties of language including morphology, syntax, as well as the patterns of phonetics. Based on dialect and linguistics throughout the clip as well as the entire movie, it is evident that Aladdin is seen as the more trustworthy person when compared to Jafar. Aladdin, being from the Middle East would be expected to have some kind of an Arabic accent.
Language is a direct indicator of power; those who are adept in controlling the language are able to exploit the ignorance of those under them and thus assert their dominance. As demonstrated throughout