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Intro to Swahili 3020: Study Guide 2, including Course Review

by: Bethany

Intro to Swahili 3020: Study Guide 2, including Course Review swah/cmlt/afst 3020

Marketplace > University of Georgia > African Studies > swah/cmlt/afst 3020 > Intro to Swahili 3020 Study Guide 2 including Course Review
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About this Document

This study guide covers a review of Bantu philosophy and my course reference of what I have learned so far while taking this course.
The Swahili and the World II
Dr. Maganda
Study Guide
Swahili, uga, Study Guide
50 ?




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This 4 page Study Guide was uploaded by Bethany on Saturday March 12, 2016. The Study Guide belongs to swah/cmlt/afst 3020 at University of Georgia taught by Dr. Maganda in Spring 2016. Since its upload, it has received 21 views. For similar materials see The Swahili and the World II in African Studies at University of Georgia.

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Date Created: 03/12/16
Bantu Philosophy What do we mean by the term PHYLOSOPHY?  The study of the fundamental nature of knowledge, reality, and existence,  especially when considered as an academic discipline. The most important part here is: fundamental nature of knowledge, reality, and  existence. Being the case,  each society is entitle do a type of philosophy that guides them and  which is informed by individual and collective knowledge based on reality and  experiences that exist among them. Bantu Philosophy was destroyed by:  New and imposed philosophies and cultures  Loss of individual and collective identity  Colonialism  New religions  New ways of doing. The author:  asked a question concerning the survival of foreign culture in Africa and for  what consequences;  notes that African philosophy is tied to a cultural vacuum in Africa;  advises that before Africa and Africans reject any concepts, they must first  understand them (because they do not creates the cultural vacuum);  questions the rating of societies as: 1) primitive (unfavorable)  2) semi­primitive (tolerable) 3) civilized ( the norm)  links these three categories to: o Christianity (pagans, non­believers) o Colonization (the need and means to civilize a society)  calls for a serious study of African philosophy in order to demystify Africa and  remove the misunderstands about its nature, needs, and wants;  claim that foreign rule imposed on the Africans is responsible for the aping  (recall apes on bicycles in the preface and introduction) of Africa;  aping is the ultimate source of the loss of identity and the consequence has been  the cultural vacuum in any society (i.e. the thought that only that which comes  from outside Africa is civilized and therefore good for the so called primitive or  semi­primitive);  calls for serious scholarship about African philosophy: o any scholar, African or foreigner, who studies African philosophy must  first understand it before describing it (i.e. avoid interpreting African  philosophy through the lenses of another type of philosophy especially  the philosophy espoused by those in category 3 above); o a scholar of African philosophy should be concerned with correct  appraisal and analysis of African belief, including the fundamental nature  of knowledge, reality, and existence; o a scholar of African philosophy should not engage cheap generalizations; o scholars have done injustice to scholarship by claiming societies as  primitive, semi­primitive, civilized (all measured from relative terms and  arbitrary criteria).  Concludes that: o  colonization and Christianity eliminated Bantu philosophy and as such  slowed down their version of civilization; o The arbitrary classification of societies took away societies ability to  define and describe their philosophies (by implication, Bantu people have lost the ability to define and describe the fundamental nature of what  they know, believe and hold dear to them as part of their reality and  existence). Course Reflection Upon reflecting on my experience while taking the Introduction to Swahili  course, I have seen how beautiful the Swahili culture is. Through novels such as author  Okot p’Bitek’s African’s Cultural Awakening and Song of Lawino and Song of Ocol, I gained  unadulterated wisdom from the class discussions and presentations given about the  author’s experiences. Also, I enjoyed the knowledge I acquired about the Swahili  language and the several YouTube clips that incorporated original songs and dances  into our classroom setting. African customs as well as other practices that the Swahili  culture consider important were interesting because I gained the opportunity to learn  cultural ideals that I never contemplated before. These customs that the class discussed  include that, in certain communities, the mother of a household must have her own hut  and that no one is allowed into the household kitchen without her permission, not even  her own husband. In addition, the sons and daughters are separated into their own huts once they grow older.  Furthermore, by means of my own participation, I have seen how personally  invested everyone is within the class. It is clear, that everyone benefits from the group  presentations and thought­provoking interactions carried out between us, students, and the professors. I can truly say that I have made some good friends in this class. Ultimately, I found this course quite enlightening because it taught me how  important it is to see the blessings and gifts every human has, especially my own. I also  learned how my personal upbringing as a West African­American relates to Swahili  culture. I learned that everyone’s beliefs and ways of life deserve respect, regardless of  the individual’s skin color or background. The significance of viewing myself as a  universal citizen and a relative within a worldwide family will forever be ingrained in  my memory. Likewise, I will always appreciate how this course has conveyed the  necessity of self­love and worth, persuading me to always keep in touch with my  “African­ness” while never being ashamed of it.  


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