The Lexicon brings together lexical material from a wide range of published and non-published sources to create an extensive compilation of the vocabulary of Fulfulde as it is spoken in that part of central Mali known as Masina (in Fulfulde, Maasina). The Lexicon is intended primarily for non-Fulfulde speakers who are learning the language at the intermediate or advanced levels and who need access to a comprehensive reference source on Fulfulde vocabulary. Scholars, development workers, and others whose research or fieldwork involves use of the Fulfulde of Masina may find it helpful as well in clarifying nuances of meaning and standardized spelling for the less familiar terms they might encounter. It is also intended that the present work, beyond the matter of organizing vocabulary, will contribute significantly to the expanding lexicographical and linguistic investigations of Fulfulde.

Nana Asma'u Bint Usman 'dan Fodiyo, a nineteenth-century Muslim scholar, lived in the region now known as northern Nigeria and was an eyewitness to battles of the largest of the West-African jihads of the era. The preparation and conduct of the jihad provide the topics for Nana Asma'u's poetry. Her work also includes treatises on history, law, mysticism, theology, and politics, and was heavily influenced by the Arabic poetic tradition. 
     This volume contains annotated translations of works by the 19th century intellectual giant, Nana Asma'u, including 54 poems and prose texts. Asma'u rallied public opinion behind a movement devoted to the revival of Islam in West Africa, and organized a public education system for women.

This book investigates the topics of tone, vowel harmony, and metrical structure, with special reference to Kera, a Chadic language spoken in Chad and Cameroon. Kera is a tone language where a change in the pitch of the word can make a difference to its meaning. Drawing on a decade of experience living and working with the Kera, Mary D. Pearce looks at both the phonetics and phonology to examine how tone interacts with the vowel quality and rhythm of the language. The implications arising from this research are relevant for phonologists and Africanists far beyond the boundaries of Chad and should be useful to anyone working on languages with interesting tonal and rhythmic properties.

This intellectual history of Standard Swahili explores the long-term, intertwined processes of standard making and community creation in the historical, political, and cultural contexts of East Africa and beyond.

Morgan J. Robinson argues that the portability of Standard Swahili has contributed to its wide use not only across the African continent but also around the globe. The book pivots on the question of whether standardized versions of African languages have empowered or oppressed. It is inevitable that the selection and promotion of one version of a language as standard—a move typically associated with missionaries and colonial regimes—negatively affected those whose language was suddenly deemed nonstandard. Before reconciling the consequences of codification, however, Robinson argues that one must seek to understand the process itself. The history of Standard Swahili demonstrates how events, people, and ideas move rapidly and sometimes surprisingly between linguistic, political, social, or temporal categories.

Robinson conducted her research in Zanzibar, mainland Tanzania, and the United Kingdom. Organized around periods of conversation, translation, and codification from 1864 to 1964, the book focuses on the intellectual history of Swahili’s standardization. The story begins in mid-nineteenth-century Zanzibar, home of missionaries, formerly enslaved students, and a printing press, and concludes on the mainland in the mid-twentieth century, as nationalist movements added Standard Swahili to their anticolonial and nation-building toolkits. This outcome was not predetermined, however, and Robinson offers a new context for the strong emotions that the language continues to evoke in East Africa.

The history of Standard Swahili is not one story, but rather the connected stories of multiple communities contributing to the production of knowledge. The book reflects this multiplicity by including the narratives of colonial officials and anticolonial nationalists; East African clerks, students, newspaper editors, editorialists, and their readers; and library patrons, academic linguists, formerly enslaved children, and missionary preachers. The book reconstructs these stories on their own terms and reintegrates them into a new composite that demonstrates the central place of language in the history of East Africa and beyond.

Swahili was once an obscure dialect of an East African Bantu language. Today more than one hundred million people use it: Swahili is to eastern and central Africa what English is to the world. From its embrace in the 1960s by the black freedom movement in the United States to its adoption in 2004 as the African Union’s official language, Swahili has become a truly international language. How this came about and why, of all African languages, it happened only to Swahili is the story that John M. Mugane sets out to explore.

The remarkable adaptability of Swahili has allowed Africans and others to tailor the language to their needs, extending its influence far beyond its place of origin. Its symbolic as well as its practical power has evolved from its status as a language of contact among diverse cultures, even as it embodies the history of communities in eastern and central Africa and throughout the Indian Ocean world.

The Story of Swahili calls for a reevaluation of the widespread assumption that cultural superiority, military conquest, and economic dominance determine a language’s prosperity. This sweeping history gives a vibrant, living language its due, highlighting its nimbleness from its beginnings to its place today in the fast-changing world of global communication.

The author argues that reading poetry in Kiswahili provides important insights into questions of language and power, as well as into discussions of socialist practice in East Africa and East African resistance to colonialism and neo-colonialism. Includes the text of numerous poems and footnotes.

Mashairi Ya Vita Vya Kuduhu is a presentation and discussion of both manuscript and published versions of poems written by Lamu poets around the time of the Battle of Kuduhu. The poetic dialogue studied in this volume has played a significant role in the history of Swahili poetry, and its primary concern is to inform continued work in this area. The poems contained in this work were transmitted and preserved by speakers of Kiswahili and later collected and preserved by scholars. Chapter One contains the edited poems; Chapter Two consists of the translations. Subsequent chapters include accounts of the Battle of Kuduhu, editing and translating practices, and annotated poems and source versions. This work is presented as an example of the importance of research, fieldwork, and the consideration of available versions and alternative styles of presentation in the study of Swahili poetry.

Let’s Speak Twi is an introductory language-learning textbook for speakers of English and other languages who seek proficiency in Akan Twi, the most widely used and understood native language of Ghana. Included in the book are several practice exercises and activities; an extensive range of culturally relevant topics and dialogues; lists of idiomatic, colloquial, and euphemistic expressions; a reference glossary; and tips on culturally appropriate behavior.

By recovering the literatures and textual practices that were indigenous to the Americas, Birgit Brander Rasmussen reimagines the colonial conflict as one organized by alternative but equally rich forms of literacy. From central Mexico to the northeastern shores of North America, in the Andes and across the American continents, indigenous peoples and European newcomers engaged each other in dialogues about ways of writing and recording knowledge. In Queequeg's Coffin, such exchanges become the foundation for a new kind of early American literary studies.

Cowell and Moss detail strategies used by speakers of this highly polysynthetic language to form complex words and illustrate how word formation interacts with information structure. They discuss word order and discourse-level features, treat the special features of formal discourse style and traditional narratives, and list gender-specific particles, which are widely used in conversation. Appendices include full sets of inflections for a variety of verbs.

Arapaho is spoken primarily in Wyoming, with a few speakers in Oklahoma. The corpus used in The Arapaho Language spans more than a century of documentation, including multiple speakers from Wyoming and Oklahoma, with emphasis on recent recordings from Wyoming. The book cites approximately 2,000 language examples drawn largely from natural discourse - either recorded spoken language or texts written by native speakers.

With The Arapaho Language, Cowell and Moss have produced a comprehensive document of a language that, in its departures from its nearest linguistic neighbors, sheds light on the evolution of grammar.

The Anishinaubae (Chippewa/Ojibwe) language has a beauty in the spoken word, a deliberate rhythm, simplicity, and mysterious second meanings. When Basil Johnston began teaching the Anishinaubae language, in the late 1960s, there were no related manuals or dictionaries that were suitable for beginners. To fill this void, Johnston wrote a language course and a lexicon to fill for the course materials. Now he has broadened this labor by compiling Anishinaubae Thesaurus, which goes even further to fill a deep cultural and linguistic void. This thesaurus contains a useful sampling of the 400,000 words that comprise the Anishinaubae language, and it is intended to be a practical reference tool for teachers, translators, interpreters, and orthographers.