Intro to Swahili 3020: Study Guide 2, including Course Review
Intro to Swahili 3020: Study Guide 2, including Course Review swah/cmlt/afst 3020
Popular in The Swahili and the World II
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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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