News: Yoza m-Novel Library launched

Found on BizCommunity on 30 August 2010

The Shuttleworth Foundation, as part of its m4Lit (mobiles for literacy) project, launched a new library of cellphone stories – also known as mobile novels or m-novels in South Africa. Over the next six months the plan for Yoza is to build a library of cellphone stories of multiple genres that are available to teens not only in South Africa, but throughout Africa.

Yoza Encouraging literacy

The m-novel library, called Yoza, uses cellphones to encourage teen reading and writing; the m-novels are interactive and free. Yoza is available on www.yoza.mobi and on MXit on all WAP-enabled cellphones, as well as on Facebook.

Steve Vosloo, founder of Yoza and fellow for 21st century learning at the Shuttleworth Foundation, says: “For the foreseeable future the cellphone, not the Kindle or iPad, is the e-reader of Africa. Yoza aims to capitalise on that to get Africa’s teens reading and writing.”

Interactivity

The m4Lit Project began in 2009 as a pilot initiative to explore whether and how teens in South Africa would read stories on their cellphones. Most of the reading and writing that happens on cellphones is of very short texts, eg. SMSes and chat messages on MXit. The Shuttleworth Foundation published a story called Kontax in September last year- twenty pages in length – and actively invited reader participation through this longer content. Readers could leave comments on chapters, vote in opinion polls related to the story and enter a writing competition. By the end of May 2010 another Kontax story had been published. Kontax has already been published in Kenya through MXit.

High uptake

Since launch, the two stories have been read over 34,000 times on cellphones. Over 4,000 entries have been received in the writing competitions and over 4,000 comments have been left by readers on individual chapters. Many of the readers asked for more stories and in different genres. Encouraged by the high uptake of the stories and by these reader requests, the Shuttleworth Foundation decided to launch Yoza.

Stories are published under a Creative Commons Attribution Share Alike licence. Anyone can freely copy, distribute, display and remix the content, as long as they credit the original and subsequent authors. The Praekelt Foundation was commissioned to develop the software platform that drives Yoza, and this too will be released as open-source software.

Translating stories

Competitions with airtime prizes are held to prompt readers to participate in the interactive questions at the end of chapters, aiming to keep readers engaged and coming back for more. Current story languages include English and isiXhosa, an Afrikaans story is being written, and ideally stories in all of the South African languages will ultimately be published on Yoza. The Shuttleworth Foundation is encouraging the public to get involved in translating the stories into local languages.

“We are looking to grow the library of stories as well as a vibrant community of young users who not only read the stories but participate in the commenting, reviewing and writing of them. We’re turning reading into a social, sharing experience,” says Vosloo.

For more information on submiting original stories to Yoza, go to www.yoza.mobi/write.

This mag is brought to you by Lingoproz.co.za – Africa’s directory of language services – visit our main site to find or offer language services in 100+ languages!

Chichewa / Chinyanja – English dictionary released

Found on IPSnew.net on 22 March 2010
By Charles Mpaka

Further info on http://www.chichewadictionary.org/

BLANTYRE, Mar 18, 2010 (IPS) – The thickest book on secondary school teacher Hellen Ndalama’s desk is her indigenous language dictionary. It is also her most-used book.

Chichewa / Chinyanja - English Dictionary

Chichewa / Chinyanja - English Dictionary

The front cover is partly ripped and the upper end of the spine is secured with adhesive tape.

With 35,000 entries, the new book which translates Chichewa to English (CE) and English to Chichewa (EC) is the first comprehensive dictionary of its kind in Malawi. It is new on the shelves of Malawi’s book stores and was published last year.

The 730-paged dictionary is a personal copy but it is not for Ndalama’s use alone. If it is not with her, she said, it is being exchanged among the teachers at her school and even among the learners in her class.

“It is the most used book that I have on this desk. It is the only copy that we have at the school at the moment while we wait for the school to purchase its own. It is also richer in content than the previous dictionaries,” Ndalama told IPS.

English is widely spoken in Malawi owing to the country’s British colonial past, and it is the language of official communication. But Chichewa is spoken by all ethnic groups in the country. Government declared Chichewa (also known as Chinyanja) a national language in 1968.

According to Dr Steven Paas, a Dutch researcher who compiled and edited the dictionary, Chichewa is an important daily communication tool for more than 15 million people in Malawi, Zambia, Mozambique, Zimbabwe and South Africa.

The new CE-EC dictionary traces its origin to 1997 when it began as a small personal note of vocabulary to assist Paas, an expatriate Theology lecturer, in learning the country’s most used language, Chichewa.

New to Malawi where he was seconded to the Church of Central African Presbyterian, Paas experienced what he calls “a crisis of communication” between himself and Malawians because of the absence of a dictionary.

All that was available at that time were a limited number of student guides that did not have a wide variety of words. Also, there were errors in the interpretation of some words and expressions. This hindered his efforts to learn the language of his host country, Paas says.

But it is not just foreigners who are affected. Paas says the lack of ability to easily translate words and meanings from Chichewa to English and from English to Chichewa also affects all situations of learning and communication. It affects the poor, the illiterate, orphans and the sick, because it bars their social mobility and emancipation.

But now you can flip through the dictionary and learn that the Chichewa word for notebook is kabuku kolembera; that madona ndi mabwana means ‘ladies and gentleman’ and monga mwa chikhalidwe chathu means ‘according to our tradition’.

Paas believes that for one to really understand the important things in life, it should be translated into a tongue that is familiar to one’s own culture and psychology.

“It (Chichewa) does for the nucleus of society what English cannot do, (that is), it bridges the gap of basic communication, combating illiteracy, promoting cultural self-confidence, igniting economical activity, and especially expanding knowledge,” Paas says.

To educate himself in the language of his host country, Paas started to collect Chichewa words and he would circulate the list to his learners and colleagues. In turn the students and colleagues assisted with expanding and refining the list with their own additions and recommendations.

The list was finally compiled into a dictionary that has six editions.

Ndalama has used these previous editions in her English language lessons. She says they were useful books, especially because Malawi did not have other Chichewa-English reference books with substantial content and word diversity.

Paas’ efforts on Chichewa-English lexicography succeed other attempts that started in the 19th century when the first missionaries in Malawi collected Chichewa words to assist them in teaching Malawians their faith.

However, the collections were no more than a list of basic words and therefore limited in its usefulness.

A more comprehensive book was published in 2000 when the Centre for Language Studies at the University of Malawi produced a 366-paged Chichewa-only dictionary. Nevertheless, because of its monolingual nature, this dictionary fell short of expectations.

This is why Paas’ dictionary is enjoying such acclaim.

Ndalama, who has taught English for 12 years, has been using Paas’ CE and EC dictionaries to explain to her learners the meanings and definitions of some words encountered during her lessons.

“We grow up speaking Chichewa and when we meet an English word, it is sometimes difficult to have a clear explanation for it. So, I often consulted the EC dictionary where I could have the English word with its Chichewa meaning. Then I would construct a meaningful English interpretation out of that,” she said.

However, Ndalama discovered later that the books had errors in translations and did not contain some words.

She recalled how one day, while going through a comprehension passage in Form 1, a learner asked her the meaning of the word “allergy” which was in the passage.

“I was taken by surprise. I had an idea of what it was but I could not give a precise and clear definition that my students could grasp easily,” she said.

She picked up her EC dictionary but when she consulted it, she realised the book did not have the word. She had to use her Oxford Advanced English Dictionary to explain the word. She is convinced she would have explained it better if the word was available in her EC dictionary.

Andrew Goodson, a Classics teacher at the Kamuzu Academy, says that the previous CE-EC dictionaries had “thousands of errors”.

In his letter dated March 2008 to Paas, Goodison said the dictionaries contained words that were non-existent such as “snoringly”. They had problematic translations and errors in English idioms and in spellings such as “crasp” instead of “clasp”.

They also omitted useful words such as “probably”, “definitely”, “should”, “nor”, and “some”.

In compiling the new CE-EC dictionary, Paas led a team which assisted by adding to the contents and making corrections.

Apart from being sold at bookshops, the book is available at non-governmental institutions and from individuals. Money from the sales will fund the next print but direct sponsoring is still the main source of financing for the dictionary project, Paas says.

In the preface of the dictionary, Professor Pascal Kishindo, director of the Centre for Language Studies, says the new dictionary has proceeded from a well-managed interaction between tradition and innovation to a diverse dictionary of words.

Kishindo notes that although the book has decreased margins and font size to accommodate a combination of the previous CE and EC editions, the compression has not compromised the quality of the dictionary.

“The user who wishes to communicate and express himself or herself in English will find clear and detailed treatment of all the basic words with numerous indicators pointing to the appropriate translations, and assisting him/her to use the language correctly,” says Kishindo, who is also a Linguistics lecturer at the University of Malawi.

Peg Williams is a Canadian volunteer working with a local youth organisation based in the rural town centre of Luchenza in southern Malawi.

Her work includes educating young people on HIV/AIDS. She told IPS that when she came to Malawi in January, the first thing she bought was the dictionary to help her learn the local language.

“I am also trying to learn more with the help of Malawians that I am working with. I need to learn the language because I think my work will have an impact if I communicate with young people in the language that they are used to and which they can easily understand,” she said.

With the help of the dictionary, she has learnt to use the Chichewa versions for “sex”, “sexually transmitted diseases”, “paedophilia”, “orgasm”, “penis”, “counselling” and other related words and expressions useful in her work.

A senior education methods advisor in the ministry of education says the book will help with the implementation of the new primary school curriculum in Malawi.

A review of the curriculum in 2003 noted that learners in junior primary school had problems grasping concepts in English. This was because students are initially taught in Chichewa, but as they move to senior primary school learners are taught in English.

The reviewers recommended the CE-EC dictionary as one way of addressing the problem. The education ministry hopes that the new dictionary will aid learners with their studies.

Speaking to IPS, the Netherlands-based Paas says the dictionary is a tool not only for students and teachers but also for Africans, expatriates, foreign workers, tourists and those dealing with English and Chichewa at a scientific, scholarly and religious level.

Paas says his deepest motivation for the project is a spiritual one. Paas says he is convinced that the human heart needs its mother tongue to be really touched by religion.

Ndalama thinks the new dictionary has the capacity to reduce the language barrier between users of Chichewa and English.

But her criticism of the dictionary is that it lacks the phonetic pronunciations for the words.

“I have noticed that the words in the new dictionary do not have their phonetic descriptions. In my view, being able to pronounce the words helps in learning the language,” she said.

Paas is working on the second edition to be printed next year.

This mag is brought to you by Lingoproz.co.za – Africa’s directory of language services – visit our main site to find or offer language services in 100+ languages!

Street Child World Cup – Interpreters wanted!

Message to all Lingoproz members from the organisers:

The first ever Street Child World Cup will take place in Durban in March 2010. This powerful and transformative project seeks to ensure that 2010 is remembered for the long term change it has made possible. Would you like to be part of the team? Street children from eight countries will compete in a football tournament and hold an ‘indaba’, launching a new global campaign for the rights of street children to be upheld. The event will celebrate the potential of street children, and provide a platform for them to tell their stories and raise the issues which matter most to them with the worldwide media, invited policy makers and figures from the world of football and the arts. We will be using the global languages of football and the arts to communicate. There will also be at least nine languages spoken at the event (Zulu, Swahili, Portuguese, Russian, Spanish, Punjabi, Filipino, Vietnamese – with English being used as a common language). We are seeking volunteers to help these children communicate and to ensure their message is heard loud and clear. We can offer (reasonable) expenses to volunteers giving a day, two days – or up to 10 days of their time. Any companies supporting our efforts will be able to benefit from advertising. The event will be a unique event and we believe it will touch the lives of everyone involved. If you would like to be a part of it, please contact Jenny Dawkins, Project Manager, at info@streetchildworldcup.org. See www.streetchildworldcup.org for more details. I look forward to hearing from you!

News: Africa: AU Agency Works on Sign Language

Found on AllAfrica on 20 May 2009

Harare — A HARARE-BASED African Union agency has said work is in progress to develop a uniform sign language for Sub-Saharan Africa.
This was revealed by the executive director of the African Rehabilitation Institute, Mr Papa Malick Fal, in Harare recently. He said his organisation had a direct responsibility for the rights of the disabled in the AU and was working with the National AssociationS of People with Disabilities to develop a uniform language for Africa.

“We are working with the National Associations of People with Disabilities to develop a uniform sign language for the whole continent so as to
facilitate easy communication among people with hearing and speech impairments,” he said. Mr Fall urged all people to learn sign language.
“Sign language is a conventional language and those people who use it should be respected. “It should be promoted by all countries because disability is a human rights issue”, he said. His organisation, he said, was in the process of lobbying the AU Commission to add sign language among its official languages, which are English, French, Portuguese, Arabic and Swahili. Mr Fall said some countries did not have proper policies and legislation for people with disabilities and this was a major challenge for his organisation.

“Some countries do not have policies on people with disabilities while others lack the drive to implement their policies. I must take this opportunity to praise the Zimbabwean Government because it is among some few African countries that have managed to implement the different policies relating to people with disabilities. “Zimbabwe is also among a few countries in Africa which have established schools for those with speech and hearing impairments”, he said. Mr Fal paid tribute to Government for accepting to host the ARI head office since 1988 as well as its regional office for Southern Africa. ARI is a specialised AU agency dealing with manpower development and research in the field of rehabilitation and disability prevention.

News: Tertiary students shift in language, from Queen’s English to pidgin — Amosu

Found on Vanguard Online Edition on 7 May 2009
By Emmanuel Edukugho

THERE is gradual shift in language, among students in the universities and other tertiary institutions, from the Queen’s English to pidgin.

Professor Tundonu Adekunle Amosu, one-time deputy vice chancellor, Lagos State University (LASU), Dean of Arts and a professor of French in Translation Studies, recalled that in the years preceding our independence, our university undergraduates, a cherished and pampered minority, considered it below their dignity to be addressed in pidgin.

“This could be because they knew that, as students they had every hope for a serious career in the then senior service, with the assured access to a car and other advantages as soon as they graduated. At any rate, they believed that they were destined to replace the colonial administrators and therefore began to imitate them in every manner”.

He said that with their princely demeanour, no one ever dared to address them in any other language apart from the English of their studies.

“Today, the situation has changed dramatically and has placed the potential graduate in the solid robes of an eternal applicant unless divine providence is able to shred that terrible garment and give him cause to rejoice.”

At the Maiden Edition of the School of Languages Guest Lecture series, Adeniran Ogunsanya College of Education, Otto/Ijanikin, delivered by Amosu, titled: Your Language Defines You, he noted that as our national public universities emptied themselves of the scions of the higher classes who used to determine the norms in the student population, the language of the students assumed the colouration of the masses.

This was not just a sign of rebellion or aesthetic choice but a demonstration of the new reality of the paradigm shift compelled by the new majority.

“As the English language became more increasingly difficult to manage for daily communication, the majority of our students found it more expedient to use the popular form which condoned all grammatical errors and only concentrated on the message.”

He went on: “Naturally, this had its impact on the quality of examination script particularly in large classes. The result is that, today, the job interview has become a harrowing experience for the graduate applicant and an invitation to a sad commentary by the future employer.”

Raising the question: Does your language define the real you? Very often, we say that appearances can be deceptive, or as can be translated from Yoruba, your big gown does not make you a big man! With our language, this is a completely different matter.

Recounting his appearance for the doctorate programme when they were required to determine the background of several anonymous persons from a typed page of their own production, which included their peculiarities in style and thinking.
At the end of the exercise, they were able to identify the language of the cultured man which is confident, fluent, brief and straight to the point.

That of the factory worker is hesitant, often saturated with grammatical errors and rather amorphous in his thought.
“Since one is invariably judged these days first by what one writes, in an application, and then by what one says, at the job interview, it has become of utmost importance to pay great attention to these two primordial questions.”

He added: “But one can say with a great degree of accuracy that your language is perhaps the easiest element of identification because, well before people can conclude on your aptitude character or even world-view, your language is the opener. It is therefore imperative to know when and where a language can be appropriate.”

Pointing to a president who can say “I dey Kampe” on account of the message and the medium, but he would certainly hesitate to use the same language at the United Nations.

On perceptions of language, he asserted that human societies are easily distinguished from the animal kingdom because of  the specific, coherent nature of their mode of communication. When reduced to writing, this mode of communication can be learnt by other humans for whom such languages are not necessarily the mother tongue.

“Nations which are united by a common language readily develop recognizable uniform traits of perception, world-view and ultimately socio-cultural orientation. Beyond the regime of dressing and even social conventions on what and how to eat, human societies recognise their members on account of their ability to speak the language of the group.

According to him, it is estimated that there are over 4,000 languages in the world with a large number limited to less than 1,000,000 speakers. Given the tendency among bigger languages to consume smaller ones, many will soon fade away and possibly remain, like Latin, in the dusty regions of anthropological libraries.

While the major languages in the world like English (and American!), French, Arabic, Spanish, Portuguese, Chinese, and Russians have a rich culture and literature, others like German and Italian which also have a strong literary tradition, are backed by a dominant technology.

“The truth, however, is that many other languages are, at best, national languages which allow for communication among citizens of a large country or region.”

It was noted that virtually every European country has a national language: English in England, French in France, Danish in Denmark, German in Germany, Polish in Poland, Swedish in Sweden, Norwegian in Norway. But some other countries could not achieve that level of linguistic nationalism and have had to use one of the available languages. Austria therefore uses German, while Switzerland combines French, Italian and some German.

“In Africa, the complex linguistic map was unwittingly simplified at the end of the colonial enterprise. Arabic is the language of the Maghreb region, there remains the French tradition as a reminder of the French colonial period until the time of independence. The rest of the continent, with its extraordinarily large number of languages, communication is shared between English, French, Portuguese and a few areas where Spanish is the official language.”

Amosu submitted that, “as a result, the educated African is automatically bilingual, if only for the fact that he speaks his mother tongue which is the language of daily communication, and the official language of his formal education.”
While governments in Africa are encouraging local languages, but there is the problem of resistance by minority languages to be submerged by more widely-spoken ones. He warned that a language which is not backed by a vibrant literature and a media tradition may very well be on its way out of existence.

“In Nigeria, some languages have continued to survive on oral tradition, but with the increasingly cosmopolitan nature of more state and local government headquarters, it is more likely that more languages will become obsolete and out of fashion, even against the unreasonable devotion to one’s native language.”

He affirmed that the English language is and remains the official language of this country. However, the language, which is the medium for all government and official business cannot cater for the larger population which comprises of lower cadre self-employed persons who are seldom required to come into contact with the official medium.

“As a result, the English language is the identifier of the educated class but only as far as official correspondence is concerned. Once outside the office (in Lagos for instance), the language of communication is Yoruba which brings everyone more or less under a single linguistic umbrella.”

It was pointed out, however, that there is also the section of the population in Lagos which cannot communicate in Yoruba in spite of long years of sojourn in Lagos. Such people essentially from the core north and across the Niger have to rely on either official English or the pidgin version.

Among those present at the event were Oba Adechina Bada, Associate Professor of Linguistics, University of Calavi, Benin Republic, Chief Sehubo Ajose Harrison of Badagry, Professor Igue Mamoud, Dean Faculty of Arts, University of Calavi, Benin Republic, Professor Adejumo, Deputy Director, NFLV, Professor Emmanuel Kwoffie, first Professor of French in Nigeria, Principal Officers and students of Adeniran Ogunsanya College of Education.

“To proceed otherwise is to confuse issues and the end result is greater confusion among those who have the misfortune of listening.”

He recommended that in schools where the process of acquisition of knowledge and its eventual dissemination can be said to follow a rigorous pattern, confidence in speech is the first indicator.

“The paradox of school debates and public speaking is that only the chosen few ever get the opportunity to speak in public. The confidence in public speaking is bolstered by one’s grammatical competence and the ability to hold on to a line of logical reasoning for as long one is speaking.

Finally, one’s accent is invariably the greatest identifier since it is reflection of what one is really saying with the stress at the right places for effective communication.”

Preserving Languages Is About More Than Words

Found on WashingtonPost.com on 5 May 2009

By Kari Lydersen
Washington Post Staff Writer
Monday, March 16, 2009; Page A0

The traditional Irish language is everywhere this time of year, emblazoned on green T-shirts and echoing through pubs. But Irish, often called Gaelic in the United States, is one of thousands of “endangered languages” worldwide. Though it is Ireland’s official tongue, there are only about 30,000 fluent speakers left, down from 250,000 when the country was founded in 1922.

Irish schools teach the language as a core subject, but outside a few enclaves in western Ireland, it is relatively rare for families to speak it at home.

“There’s the gap between being able to speak Irish and actually speaking it on a daily basis,” said Brian O’Conchubhair, an assistant professor of Irish studies at the University of Notre Dame who grew up learning Irish in school. “It’s very hard to find it in the cities; it’s like a hidden culture.”

Irish is expected to survive at least through this century, but half of the world’s almost 7,000 remaining languages may disappear by 2100, experts say.

A language is considered extinct when the last person who learned it as his or her primary tongue dies. Last month, the United Nations Educational, Scientific and Cultural Organization (UNESCO) launched an online atlas of endangered languages, labeling more than 2,400 at risk of extinction.

Hot spots where languages are most endangered include Siberia, northern Australia, the North American Pacific Northwest, and parts of the Andes and Amazon, according to the Living Tongues Institute for Endangered Languages, a nonprofit partnering with National Geographic to record and promote disappearing tongues.

Language extinction has been a phenomenon for at least 10,000 years, since the dawn of agriculture.

“In the pre-agricultural state, the norm was to have lots and lots of little languages,” said Gregory D.S. Anderson, director of the Living Tongues Institute. “As humans developed with agriculture, larger population groups were able to aggregate together, and you got larger languages developing.”

Languages typically die when speakers of a small language group come in contact with a more dominant population. That happened first when hunter-gatherers transitioned to agriculture, then during periods of European colonial expansion, and more recently with global migration and urbanization. The spread of English, Spanish and Russian wiped out many small languages.

“As long as people feel embarrassed, restrained or openly criticized for using a particular language, it’s only natural for them to want to avoid continuing to do what’s causing a negative response, whether it’s something overt like having your mouth washed out or more subtle like discrimination,” Anderson said.

Russian-language-only policies have virtually extinguished many Siberian languages, including Tofa, which lets speakers use a single word to say “a two-year-old male, un-castrated, ridable reindeer.”

In the United States and Australia in past decades, the government forced native peoples to abandon their languages through vehicles such as boarding schools that punished youth for speaking a traditional tongue. Many Native American and aboriginal Australian languages never recovered. The United States has lost 115 languages in the past 500 years, by UNESCO’s count, 53 of them since the 1950s. Last year, the Alaskan language Eyak disappeared with the death of the last speaker.

Indigenous groups also may abandon localized tongues for a dominant indigenous alternative, such as Quechua in South America. Or they might shift to a pidgin, or hybrid, of various local languages.

Extinct languages can be revived, especially when they have been recorded.

“But when you skip a generation, it’s hard to pick a language back up again,” said Douglas Whalen, president of the Endangered Language Fund, which gives grants to language-preservation projects. “You need a community that is really committed and will bring children up from birth in the second language, even if they themselves are not the most fluent speakers.”

Michael Blake, an associate professor of philosophy and public policy at the University of Washington, said languages have always changed and disappeared over time, and he argues against the idea that all languages should be preserved.

“When we have indigenous languages in danger because of what we’ve done to these communities, that’s the real reason” behind preservation pushes, he said. “But it’s a much more complicated argument. It doesn’t mean every language now has the right to be immortal.”

Preservation proponents say there are cultural and pragmatic reasons to save dying languages. Many indigenous communities have in their native tongues vast repositories of knowledge about medicinal herbs, information that could provide clues to modern cures. The Kallawaya people in South America have passed on a secret language from father to son for more than 400 years, including the names and uses of medicinal plants. It is now spoken by fewer than 100 people. Preserving languages is also key to the field of linguistics, which could offer a window into the workings of the brain.

The Living Tongues Institute recruits youth who are not fluent in their traditional tongue to become “language activists,” using digital equipment to document their elders’ voices and learn the language themselves. This creates a record and builds pride in the language.

Such pride has been key to a modest popular resurgence of the Irish language. Paddy Homan, an Irish musician and social worker who immigrated to Chicago two years ago, thinks the 1990s’ “Celtic Tiger” economic boom was a major boost for Irish.

“It used to feel like a sin to speak the Irish language; the English made us feel bad about ourselves, like we were just a nation of alcoholics,” said Homan, 34. “Now we feel proud, and speaking Irish is the fashionable thing to do.”

Book: The Hiptionary: A Survey of African American Speech Patterns with a Digest of Key Words and Phrases by Mahmoud El-Kati

Found on Amazon.com on 04 May 2009

The Hiptionary: A Survey of African American Speech Patterns with a Digest of Key Words and Phrases (Perfect Paperback) by Mahmoud El-Kati

The Hiptionary: A Survey of African American Speech Patterns with a Digest of Key Words and Phrases (Perfect Paperback) by Mahmoud El-Kati

    Perfect Paperback: 202 pages
    Publisher:
    Papyrus Publishing Inc.; 1st edition (May 2, 2009)
    Language:
    English
    ISBN-10:
    0967558174
    ISBN-13:
    978-0967558172

Review
Mahmoud El-Kati’s deep love of Black people is again manifest in his deep inquiry into the Black language — especially the global movement in language called Hip Hop. Don’t miss this book! –Cornel West, Princeton University

The word/root hip aptly–& affectionately leads off Mahmoud El-Kati s Hiptionary, a brief but brilliant gift-of-a-talking-tome that opens yet another important window on the dazzling, if sometimes painful, voyage of African-Diasporic family-ship, court-ship, love-ship, scholar-ship, warrior-ship, rhythm-&-bluesician-ship & jazzician-ship. In this hipsofical work of sermonic & bop-hop proportions, El-Kati is, like Henry Dumas, a funkadelic verb gymnast. –Eugene B. Redmond , Poet Laureate, East St. Louis, Illinois – Founding Editor of Drumvoices Revue

What’s in a name? Everything. In this insightful meditation on the meanings, interpretations and misinterpretations of black language, speech and verbal style, Mahmoud El-Kati sheds crucial backstory on the complex beauty that new world people of African descent have brought to the English language and, now with new technologies, to the entire modern world. From slang to invented phrases to personal identity reinvention through re-naming, El-Kati shows the deep and powerful currents in black speech and culture. Even more, he eloquently reminds us just how widespread yet contested, contorted and unrealized these contributions remain. –Tricia Rose, Brown University – Author of The Hip Hop Wars

Product Description
Hiptionary? It is a made-up word, as are all words. Its meaning evolves from the word hip, as in being aware, out front on the latest ideas, in the vanguard. Hip belongs to a special vocabulary of words, and we owe their existence to the struggles, style, and spirit of the Black Americans and their creative approach to the English language. It flows from an improvisational context of making a way out of no way. From the crucible that was the American legal institution of enslavement and segregation, Black Americans were forced by time and circumstances to create an original and arresting expression of the English language. The first stage of this process began in Colonial America. From then, and onward, these distinct patterns of speech of the African Americans continued to evolve. So much so that these powers of speech have helped to influence, mold, and shape the way America speaks.
Throughout the cultural evolution of the United States, Black people have consistently contributed a huge stock of colorful words, phrases, sayings, phonics, and other linguistic devices, some of which were brought from Africa. In every period of American history, the pervasive presence of African people s artistic gifts have served as a source of inspiration; from the slave era of the spirituals and the minstrels; through post-slavery and ragtime of the Gay Nineties; New Orleans jazz and the boogie woogie piano; swing and bebop; rhythm and blues, rock n roll, and rap.
Hiptionary refers to well-established traditions of African American speech patterns, with changes and adaptations as the years go by. They are, strictly or grammatically speaking, non-dictionary words. The attempt in this volume is to collect representative samples (from every era) of this ongoing and influential part of American English, and give due recognition to it as a major force in shaping the way American English is spoken.

About the Author
Mahmoud El-Kati; is a lecturer, writer, and commentator on the African American experience. He specializes in African American history and advocates institution building within cultural communities. He is an advocate of building ones humanity through the understanding of their culture, history and community. He currently lives in the Rondo neighborhood, St. Paul s historic Black community.
El-Kati is a retired professor of history from Macalester College in St. Paul, Minnesota. Macalester College has established the Mahmoud El-Kati Distinguished Lectureship in American Studies in recognition of his scholarly and community work. This endowment is used to bring distinguished scholars to Macalester for an extended engagement that includes public presentations, classroom appearances and conversations with students, faculty and the local community.
El-Kati as a writer has written articles, essays, and reviews that deal with a variety of issues including the myth of race, Ebonics, gangs and Black youth, education, African Americans, sports, and other issues. They have appeared in several newspapers and publications including the New York Times, St. Paul Pioneer Press, Minneapolis Star Tribune, Insight News, The MN Spokesman-Recorder, and The Nigerian Times. As a published author he has written such books as Politically Considered: 50th Commemoration of the Supreme Court Decision of 1954 and now Hiptionary: A Survey of African American Speech Patterns with Critical Commentary and A Digest of Key Words and Phrases.
He is a frequent commentator through a variety of mass media outlets locally and nationally. He is a regular columnist for Insight News, a Twin Cities newspaper. He is a consistent commentator for the local radio stations KFAI and KMOJ.
El-Kati teaches courses on the history of Blacks in the United States, American Social Movements, Sports and the African-American Community, the Social History of Jazz and African-American Folklore. He also teaches the African-American Experience class at North High School in Minneapolis. In addition, El-Kati teaches classes across the community and conducts workshops for educators in the Midwest region.
He is a cofounder of the annual Pan-African Conference at Minnesota State University, which over the last 27 years has featured discussions on African thought throughout the Diaspora. He is a former board member of KMOJ radio, a community-run station, and nationally
El-Kati is a founding member of the following institutions and organizations: The African and African-American Studies Department at the University of Minnesota; the Community Investment Fund and the Pan African Community Endowment (both are grant-making conduits to grassroots community projects); Stairstep Foundation, a philanthropic and economic development institution for community empowerment; New Century I Cooperative Lending Fund, designed to create financial assets to make loans accessible to members of the community; and CommUniversity, a self-help education program that brings academic lectures to community life.
El-Kati is actively involved in community organizations such as MARCH (Men Are Responsible for Cultivating Hope), an result of the Million Man Marc and the Minneapolis-based Stairstep Foundation. He is a recipient of the National Association of Black Storytellers Zora Neale Hurston Award, given to people whose scholarly historical writings preserve the culture and tradition of Africans and African Americans in America. He also received the Sankofa Award from the Stairstep Foundation for his longtime and unwavering commitment to and work with the Twin Cities African American community.

Found on TC Daily Planet on 4 May 2009

Mahmoud El-Kati’s “Hiptionary” catalogs African-American speech patterns

May 02, 2009

It’s my honor to have crossed swords with St. Paul scholar, historian, and griot Mahmoud El-Kati. Years ago, the two of us feuded in the press, arguing about how African America has progressed. He accused me of being an engaging, reckless word-slinger who didn’t give black communities due credit. I called him a myopic, intellectual thug too busy defending the race to face reality. About a number of things, we’ve yet to be on the same page. However, we get along good these days—usually agreeing to disagree on a note of fond respect.

Whether we’re adversaries or allies, Mahmoud El-Kati embodies that oft-overused word genius. This isn’t just said because Papyrus Publishing placed my endorsement on the dust jacket of El-Kati’s newest book The Hiptionary. It’s said because you can search with bloodhounds and radar without finding such a brilliant mind voiced with unassailable integrity, committed to conveying the reality of African and African-American history and culture. Consider his cutting, insightful observation addressing African-Americans’ past and current conditions in this republic. “American democracy [is] a work in progress, not a finished product.”

He hates doing interviews, but gave one to his one-time nemesis and perennial sparring partner. Among other things, we discussed The Hiptionary: A Survey of African American Speech Patterns with a Digest of Key Words and Phrases. His other books with Papyrus Publishing are Politically Considered: 50th Commemoration of the Supreme Court Decision of 1954, ordering the desegregation of public schools, and Ode to Africa, an 8-page keepsake card celebrating Kwanzaa. (Conflict-of-interest disclaimer: Mahmoud El-Kati signed on to provide the foreword for my in-progress book of essays and Papyrus Publishing has agreed to consider the manuscript.)

Your relationship with Papyrus Publishing. What’s that about?
One of the things we can do in our [African-American] community is collaboration between writer and publisher. We are perfectly capable of doing that. In our culture, there’s a built-in advantage. We have a lot of talent.

You rejected a national publishing house to stay with Papyrus Publishing. Why?
We’re talking about building relationship on communal values, shared value system. [It’s] a shared experience. It’s about building an institution. That’s what it is. I don’t have any choice about what I do. It’s too late in the day for me to start talking and acting differently. A long time ago, I committed my life to this struggle. Whatever you call it—black liberation, civil rights. When I was born, it was the Negro Question.

So, you decided to become part of the answer.
Yes. It’s an answerable question. We want [to claim] dignity as human beings. Whatever I’m doing is about that. There was no epiphany.

Papyrus Publishing has recently released, along with The Hiptionary, Arthur McWatt’s Crusaders for Justice. Speak to that.
It’s important. Timely. Critical. This chronicle that he’s done on civil rights activism in St. Paul and, by extension, Minnesota, from 1885 until 1985: [it’s] a great piece of literature. It brings coherence to our political lives, how we discuss ourselves. It’s a great book. It’s needed. Interesting. Important.

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What moved you to write The Hiptionary?
You got six hours?

No.
It’s an organic experience. Been in my head forever. I’ve always been in love with the way black people speak, their oral tradition. [It has] poetry, great tonality, kind of a built-in mysticism. Nina Simone elevated that with “it be’s that way, sometime.” Langston Hughes showed great respect for it. Paul Lawrence Dunbar tried to preserve it and we were so middle class oriented, we didn’t understand it. There’s a book, The History of Language. I butcher [the author’s] name all the time. He explained, when I was in college, what language was. He’s a linguist, obviously. One of the things he said was, true language is spoken, and what [writers do] is artificial. What they speak, that’s true. [This] conversation can never be literally captured on a piece of paper.

You don’t get the energetic inflections and such.
An exclamation point won’t do it.

How pleased are you with the end result?
Can’t say. I think I’ll be pleased when [others] make judgment. That’ll tell me something. I did the best I could right now. I can see stuff I needed to do better and so forth. I’ve written almost another book since we finished that.

That’s why this one is called the abridged edition?
Yeah. Generally people abridge something that’s already out there, but I’ve abridged it in advance.

Only you. How’d you rope Alexs D. Pate into doing the foreword?
Alexs and I have known one another—we’re not hangout buddies, but have shown appreciation for each other—for years.

He’s an important novelist for our generation.
Yeah. I think he’s an important novelist. He has captured the spirit of his times, and he knows how to be responsible as an artist. To himself, first, and to his community, then, obviously to the world, itself. He has that Paul Robeson touch.

You are one busy individual for somebody who is supposed to be retired [from teaching]. What’s next?
What do you mean, what’s next? That sounds one of those Hollywood questions.

Well, then put on some sunglasses and answer it.
There’s nothing next. What I do today I’ll do tomorrow.

Dwight Hobbes is a writer based in the Twin Cities. He contributes regularly to the Daily Planet.

    Is education in mother tongue important for a child?

    Found on Gulf Times.com on 25 April 2009

    undefinedMohsen al-Suwaidy, From: Qatar
    The answer to this question really depends on the mother language we are talking about and how strong it is among its speakers and mainly their attachment to it.
    Generally speaking, teaching in two languages is – in most of the cases – is not harmful. After all, you cannot forget that the mother language is spoken in the house and it should be exceptionally weak in order feel a threat from outsiders.
    However, one should take into consideration that not all students have either the readiness, the ability or the facility to learn in a foreign tongue.
    That being said if you impose a foreign on a child, that would cause frustration and disappointment.
    As a native Arabic speaker, I don’t find it harmful if we give scientific lessons in English. Our Arabic culture and tradition would not be effected at all because of the medium of instruction, and I can say firmly that no other language on earth can beat ours, not because it is the language of the Qur’an that God promised to preserve forever, but because Arabic has the ability to include all scientific expressions.
    The parents in house have a decisive role in this process to keep the identity of the child.
    Not only that we have to expose ourselves to other languages, but also encourage talented children to translate books from other languages into Arabic.
    It is true that many developed countries like Germany, Japan and France impart education in their own languages. We respect and understand their attitude.

    Noorullah Basha Safdar From: India
    I think children should receive their education, and generally acquire their knowledge, only in their mother tongue until the age of ten, before being exposed to other languages or cultures. The reason is that children, before the age of ten, are easily influenced by their surrounding cultures and habits and that indeed constitutes a real threat to their identity.
    I joined an Arabic college in India, where I studied Arabic, at the age of ten, and that happened only after I acquired knowledge in my mother tongue.  At a later stage, studying Arabic proved useful for memorising the Holy Qur’an and also to open up to the Arabic cultures while keeping my roots and heritage. Not only that it helped me to get a job in Qatar, but more important it was useful to deal with the local society without losing my Indian identity that I am proud of even after 17 years in Qatar.
    My only son, now 12, had been studying in  a Doha Indian school where the medium of instruction was English until I moved him recently to an Arabic school at the age of nine and that made it easier for him to memorise Qur’an.
    I agreed with my wife, an Arabic speaker, to speak with our son and four daughters in our mother tongue so that they do not to lose their identity. It is really a crucial issue and it should be done in a well-measured way.

    Maite Naudan From : France
    According to most studies, a bilingual education is very profitable for a child though he can never be cent percent bilingual and will always be more comfortable in one language than in the other in certain fields. To learn English (or/and any another language)  in the early years parallel to an education in its own language, doesn’t affect the mother tongue.
    On the contrary, it’s proven that learning a foreign language in the early years (before 12) positively affects the capacity of children to understand foreign languages and the mother tongue as well. And it will give them the keys to a better understanding of other cultures, which means an ability to easily adapt themselves to new cultures.
    There is no doubt, that nowadays, every one should learn English, and a second foreign language, if possible. Having an education in a foreign language is not a problem. However, it can be good for a child if the mother tongue is still taught a few hours per week and spoken at home.
    Studying a widely spoken foreign language opens many doors to  children like the opportunity to study abroad, the ability to visit other countries and understand their cultures. In the early years, a child can learn three languages if he is intensively in contact with them. One thing that a parent should not do is speak to his child in a language he is not familiar with.
    In countries like France and Germany, more and more schools try to develop early teaching of languages and bilingual schools are gaining importance.
    An education in English sometimes leads people to ignore other languages because they think more or less everyone understands them.

    Edriss Taleb Ahmed From: Morocco
    I think that educating children in a language other than their mother tongue would expose them to more information that might not be available in their own language.
    There is no monopoly nowadays of any one language over information technology although all agree that English is the most widely used in the world and speaking or understanding it is a huge advantage for one and all.
    But native English speakers themselves encourage their children to learn foreign languages and that says something.
    In Morocco, we call a person who speaks only one language as “uneducated”. Most of the parents allocate extra funds to enroll their children in foreign schools as they know that the mother tongue cannot be easily beaten because it is the language spoken in the house.
    We know that the French language is widely used and taught in North Africa but we have never allowed that to affect our Arabic identity.
    I think that my country serves as a model to follow when it comes to the issue of medium of instruction. On the one hand, we recently had legislations that consolidated the status of Arabic as the county’s official language but on the other hand, our country encourages students to learn more languages in order to meet the challenges of a modern world and close the educational gap with the West.

    Aicha Oudjet From: Canada/Algeria
    Instruction through the mother tongue is very important to build the personality of children , especially in building their identity, confidence as well as instilling  a sense of pride  of their tradition, religion and heritage. It’s like a frame that encompasses different characters.
    As a Muslim who lives most of the time in Canada, what is really important for me  is that our kids are able to read and understand the Holy Qur’an and project it in their life. This is very easy in an Arabic country, but is comparatively difficult while living in Western societies. For example, in Canada, Arabic language, Islamic education, and Qur’an are taught only once a week for four hours during the weekend. So parents have to take some extra efforts to fill the gap.
    It is also important to be open to international languages that open the doors to the rest of the world. In our case, our daughter was three years when she first came to Canada  ( now she is seven) . We preferred to admit her to  a French school in Canada  because it is a difficult language  to pick up a later stage and we plan to move her to an English high school where she will be better prepared for University. She is learning Spanish as well and we expect it to give here more international opportunities in her professional carrier.
    Even though my daughter speaks only Arabic at home with her small brother, she has learnt  some words in Amazig which is the mother tongue of our grand parent in Algeria. She knows exactly how and when to switch between the languages that she learned during her early age and has been able to maintain the character and personality of an Arab girl.

    The Languages of South Africa

    By Lingoproz

    The languages of South Africa depict the history and cultural diversity of not just one nation but of the continent itself. The variety of different yet often related languages used by the different tribes speaks to the diversity of human cultural development over time. Later on in its history, South Africa became a colonial frontier for the then-powerful Dutch colonizers. Settlers, missionaries, traders and the like brought their own influences to that region. They not only brought their own language but also helped to document the oral languages of the South African region.

    Multi-lingual nation

    The native languages of South Africa belong to the Bantu branch of Africa’s Niger-Congo phylum of languages. South Africa officially recognizes 11 official languages and an additional 9 “national” languages. Of the 11 official languages, 9 are Bantu and 2 are Indo-European – Afrikaans and English. Although a lot of the Bantu languages are related, not all are mutually distinguishable.

    IsiZulu and isiXhosa

    The two most commonly-spoken and widespread languages in South Africa are Zulu (or isiZulu, isi- being a prefix meaning “language” in the native tongue) and Xhosa (or isiXhosa). Both languages are part of the Nguni branch of Bantu languages and are more commonly spoken in the south-eastern provinces of South Africa. Of the two, isiZulu is the more popular language, spoken by at least 24% of South Africans. IsiXhosa is more commonly spoken in the eastern coastal regions. Native isiZulu and isiXhosa speakers will mostly understand each other and the other Nguni languages. They’ve also borrowed from Afrikaans and English in modern times.

    Afrikaans

    Afrikaans is a language that developed from a South Hollandic dialect. It traces its historical roots to the Dutch Protestant settlers of South Africa. It is the prevalent language in the western third of South Africa and the neighbouring regions of Namibia. Native Afrikaans and Dutch speakers should be able to understand each other. It is also very similar to a few Germanic dialects and languages.

    Northern Sotho

    The fourth most prevalent language in South Africa is Northern Sotho. It is also known as Sepedi. Not to be confused with Sotho, though the two are related languages belonging to the Sotho-Tswana branch of Bantu. Native speakers are mostly found in the more inland northern provinces of South Africa. Similar to the Nguni languages, Sotho-Tswana speakers will usually understand each other.

    Don’t get lost in translation

    Because of the diversity of languages within South Africa — whether official or non-official — the government has mandated that all languages be treated equally and used appropriately depending on circumstances. Effective communication in a multi-lingual nation will require resources for translation between languages, both related and unrelated. It will also require resources that will allow people to learn and be familiar with other non-native official languages. Online resources for translation and learning of South African official languages are set to prove an immensely useful tool for effective communication.

    To find or offer language services visit Lingoproz, Africa’s only online platform for language professionals, at http://www.lingoproz.co.za. Here you will also find a terminology forum, a calendar of events, an index of resources, and an encyclopaedia of languages and language services.

    News: FT owner Pearson buys English language training firm from Carlyle news

    Found on Domain-b.com on 16 April 2009

    Publishing group Pearson, which owns London-based Financial Times and Penguin Books, has acquired Wall Street English, one of the top Chinese English language-training (ELT) companies. from private equity firm carlyle The $ 145 million cash deal will consolidate Pearson’s presence in a critical growth market.

    Pearson PLC is the world’s largest educational publisher and  plans to combine Wall Street English’s training centres for adult learners in seven Chinese cities with its Longman Schools business to gain a leading position in the ELT market in China.

    John Fallon, chief executive of Pearson’s International Education business said that

    China is central to its plans to build on its position as the world’s leading provider of English language learning solutions.

    He added that Wall Street English is a successful company with high quality educational programmes, strong management, good cash flow and margins an excellent growth prospects and the acquisition would help establish Pearson as a leading player in one of the most exciting and dynamic education markets in the world.

    The acquisition of Wall Street English would help Pearson  enhance its adjusted earnings per share in 2010 and generate a return above Pearson’s cost of capital from 2011. The company plans to retain the Wall Street English brand and would invest in additional centres across China.

    Wall Street English has 35,000 professionals and university students in cities across China. Its parent company is Wall Street Institute, majority-owned by the Carlyle Group.

    Carlyle had bought Wall Street English in 2005 for an undisclosed sum Brooke Coburn, Carlyle managing director, said that Wall Street Institute was a great example of the important role of growth equity in the global expansion of a company. He added that since their investment the company grew three times in revenue and the business expanded dramatically in China with the addition of 25 new facilities.

    Timothy F Daniels, chief executive officer of WSI, said that demand for English language instruction was rising in China and till date the company had barely scratched the surface of the opportunity in the massive country. He added that they were pleased the Pearson had agreed to purchase Wall Street English and take the business to the next level of success.

    With its franchised and company-owned instruction centres, Wall Street Institute has provided instruction to more than two million students across 28 countries in Africa, Asia, Europe, Latin America and the Middle East. The company was established in 1972 and has international offices in Baltimore, Maryland in the US and Barcelona, Spain.

    Wall Street English is expected to generate $70 million in sales this year, Pearson said.  The company registered a compound annual revenue growth of more than 40 percent between 2006 and 2008.

    Pearson entered the ELT market in China with the acquisition of two companies that cater to the needs of adults and school and college students. It owns 27 training centres in Beijing and Shanghai.

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