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Mathieu Roy - One of the best experts on this subject based on the ideXlab platform.
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Manuscrit inédit des Mashairi ya Vidato - Poèmes en entailles, collection de poèmes en KiSwahili de Mathias E. Mnyampala. Page: 25 (numérotation arbitraire)
2009Co-Authors: Mathieu RoyAbstract:Les poésies dans le mètre VIDATO sont une invention du poète, historien et juriste de langue Swahilie Mathias E. Mnyampala. Sur le plan de la métrique, il s'agit d'une réinvention des règles de la poésie classique d'expression Swahilie classique du XIXème siècle qui permet d'en étendre les principes et d'en transformer les paramètres pour faire décrire aux chaînes de rimes des formes en entailles (sw. pl. vidato) successives. Au plan linguistique, l'on reconnait un KiSwahili écrit très proche dans sa grammaire et son lexique du KiSwahili standard tanzanien ou KiSwahili sanifu (2010) avec, poésie oblige, de nombreux emprunts lexicaux, morphologiques et syntaxique au KiSwahili du Nord du Kenya, dans ses états anciens (1900), qui a fourni une base à la littérature classique Swahilie des XVIIIème XIXème siècles. Ce mélange linguistique reste encouragé dans la production contemporaine de poème en Tanzanie, dans les écoles primaires et secondaires en particuliers, où cet art populaire de la poésie est enseigné dans un esprit d'ouverture sur la grande famille des dialectes, littéraires, du KiSwahili et sur les autres langues bantu de Tanzanie et des pays voisins de la Communauté d'Afrique de l'Est. Mathias E. Mnyampala fut, avec d'autres, à l'origine de cette impulsion créative dans l'enseignement de la poésie, ayant été président de l'association nationale des poètes de Tanzanie, qui comptait parmi d'autres poètes illustres le Cheikh Kaluta Amri Abedi, ministre de la culture de Tanzanie et le président Julius Kambarage Nyerere, père de la nation tanzanienne. Au plan politique, il s'agit de préserver et de faire fructifier l'héritage littéraire Swahili et de développer l'excellence dans la langue d'unification nationale, le KiSwahili sanifu qui correspond à la variante standard des dialectes du KiSwahili qui se parlent en Tanzanie. Ce document est extrait des archives électroniques de Mathias E. Mnyampala constituées dans le cadre de le recherche doctorale de terrain de Mathieu Roy. Il a été retrouvé avec d'autres poèmes de ce mètre dans une enveloppe conservée par feu Charles M. Mnyampala, fils de Mathias E. Mnyampala. Ce qui explique la numérotation arbitraire des poèmes.
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Manuscrit inédit des Mashairi ya Vidato - Poèmes en entailles, collection de poèmes en KiSwahili de Mathias E. Mnyampala. Page: 17 (numérotation arbitraire)
2009Co-Authors: Mathieu RoyAbstract:Les poésies dans le mètre VIDATO sont une invention du poète, historien et juriste de langue Swahilie Mathias E. Mnyampala. Sur le plan de la métrique, il s'agit d'une réinvention des règles de la poésie classique d'expression Swahilie classique du XIXème siècle qui permet d'en étendre les principes et d'en transformer les paramètres pour faire décrire aux chaînes de rimes des formes en entailles (sw. pl. vidato) successives. Au plan linguistique, l'on reconnait un KiSwahili écrit très proche dans sa grammaire et son lexique du KiSwahili standard tanzanien ou KiSwahili sanifu (2010) avec, poésie oblige, de nombreux emprunts lexicaux, morphologiques et syntaxique au KiSwahili du Nord du Kenya, dans ses états anciens (1900), qui a fourni une base à la littérature classique Swahilie des XVIIIème XIXème siècles. Ce mélange linguistique reste encouragé dans la production contemporaine de poème en Tanzanie, dans les écoles primaires et secondaires en particuliers, où cet art populaire de la poésie est enseigné dans un esprit d'ouverture sur la grande famille des dialectes, littéraires, du KiSwahili et sur les autres langues bantu de Tanzanie et des pays voisins de la Communauté d'Afrique de l'Est. Mathias E. Mnyampala fut, avec d'autres, à l'origine de cette impulsion créative dans l'enseignement de la poésie, ayant été président de l'association nationale des poètes de Tanzanie, qui comptait parmi d'autres poètes illustres le Cheikh Kaluta Amri Abedi, ministre de la culture de Tanzanie et le président Julius Kambarage Nyerere, père de la nation tanzanienne. Au plan politique, il s'agit de préserver et de faire fructifier l'héritage littéraire Swahili et de développer l'excellence dans la langue d'unification nationale, le KiSwahili sanifu qui correspond à la variante standard des dialectes du KiSwahili qui se parlent en Tanzanie. Ce document est extrait des archives électroniques de Mathias E. Mnyampala constituées dans le cadre de le recherche doctorale de terrain de Mathieu Roy. Il a été retrouvé avec d'autres poèmes de ce mètre dans une enveloppe conservée par feu Charles M. Mnyampala, fils de Mathias E. Mnyampala. Ce qui explique la numérotation arbitraire des poèmes.
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Manuscrit inédit des Mashairi ya Vidato - Poèmes en entailles, collection de poèmes en KiSwahili de Mathias E. Mnyampala. Page: 18 (numérotation arbitraire)
2009Co-Authors: Mathieu RoyAbstract:Les poésies dans le mètre VIDATO sont une invention du poète, historien et juriste de langue Swahilie Mathias E. Mnyampala. Sur le plan de la métrique, il s'agit d'une réinvention des règles de la poésie classique d'expression Swahilie classique du XIXème siècle qui permet d'en étendre les principes et d'en transformer les paramètres pour faire décrire aux chaînes de rimes des formes en entailles (sw. pl. vidato) successives. Au plan linguistique, l'on reconnait un KiSwahili écrit très proche dans sa grammaire et son lexique du KiSwahili standard tanzanien ou KiSwahili sanifu (2010) avec, poésie oblige, de nombreux emprunts lexicaux, morphologiques et syntaxique au KiSwahili du Nord du Kenya, dans ses états anciens (1900), qui a fourni une base à la littérature classique Swahilie des XVIIIème XIXème siècles. Ce mélange linguistique reste encouragé dans la production contemporaine de poème en Tanzanie, dans les écoles primaires et secondaires en particuliers, où cet art populaire de la poésie est enseigné dans un esprit d'ouverture sur la grande famille des dialectes, littéraires, du KiSwahili et sur les autres langues bantu de Tanzanie et des pays voisins de la Communauté d'Afrique de l'Est. Mathias E. Mnyampala fut, avec d'autres, à l'origine de cette impulsion créative dans l'enseignement de la poésie, ayant été président de l'association nationale des poètes de Tanzanie, qui comptait parmi d'autres poètes illustres le Cheikh Kaluta Amri Abedi, ministre de la culture de Tanzanie et le président Julius Kambarage Nyerere, père de la nation tanzanienne. Au plan politique, il s'agit de préserver et de faire fructifier l'héritage littéraire Swahili et de développer l'excellence dans la langue d'unification nationale, le KiSwahili sanifu qui correspond à la variante standard des dialectes du KiSwahili qui se parlent en Tanzanie. Ce document est extrait des archives électroniques de Mathias E. Mnyampala constituées dans le cadre de le recherche doctorale de terrain de Mathieu Roy. Il a été retrouvé avec d'autres poèmes de ce mètre dans une enveloppe conservée par feu Charles M. Mnyampala, fils de Mathias E. Mnyampala. Ce qui explique la numérotation arbitraire des poèmes.
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Manuscrit inédit des Mashairi ya Vidato - Poèmes en entailles, collection de poèmes en KiSwahili de Mathias E. Mnyampala. Page: 3 (numérotation arbitraire)
2009Co-Authors: Mathieu RoyAbstract:Les poésies dans le mètre VIDATO sont une invention du poète, historien et juriste de langue Swahilie Mathias E. Mnyampala. Sur le plan de la métrique, il s'agit d'une réinvention des règles de la poésie classique d'expression Swahilie classique du XIXème siècle qui permet d'en étendre les principes et d'en transformer les paramètres pour faire décrire aux chaînes de rimes des formes en entailles (sw. pl. vidato) successives. Au plan linguistique, l'on reconnait un KiSwahili écrit très proche dans sa grammaire et son lexique du KiSwahili standard tanzanien ou KiSwahili sanifu (2010) avec, poésie oblige, de nombreux emprunts lexicaux, morphologiques et syntaxique au KiSwahili du Nord du Kenya, dans ses états anciens (1900), qui a fourni une base à la littérature classique Swahilie des XVIIIème XIXème siècles. Ce mélange linguistique reste encouragé dans la production contemporaine de poème en Tanzanie, dans les écoles primaires et secondaires en particuliers, où cet art populaire de la poésie est enseigné dans un esprit d'ouverture sur la grande famille des dialectes, littéraires, du KiSwahili et sur les autres langues bantu de Tanzanie et des pays voisins de la Communauté d'Afrique de l'Est. Mathias E. Mnyampala fut, avec d'autres, à l'origine de cette impulsion créative dans l'enseignement de la poésie, ayant été président de l'association nationale des poètes de Tanzanie, qui comptait parmi d'autres poètes illustres le Cheikh Kaluta Amri Abedi, ministre de la culture de Tanzanie et le président Julius Kambarage Nyerere, père de la nation tanzanienne. Au plan politique, il s'agit de préserver et de faire fructifier l'héritage littéraire Swahili et de développer l'excellence dans la langue d'unification nationale, le KiSwahili sanifu qui correspond à la variante standard des dialectes du KiSwahili qui se parlent en Tanzanie. Ce document est extrait des archives électroniques de Mathias E. Mnyampala constituées dans le cadre de le recherche doctorale de terrain de Mathieu Roy. Il a été retrouvé avec d'autres poèmes de ce mètre dans une enveloppe conservée par feu Charles M. Mnyampala, fils de Mathias E. Mnyampala. Ce qui explique la numérotation arbitraire des poèmes.
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Manuscrit inédit des Mashairi ya Vidato - Poèmes en entailles, collection de poèmes en KiSwahili de Mathias E. Mnyampala. Page: 40 (numérotation arbitraire)
2009Co-Authors: Mathieu RoyAbstract:Les poésies dans le mètre VIDATO sont une invention du poète, historien et juriste de langue Swahilie Mathias E. Mnyampala. Sur le plan de la métrique, il s'agit d'une réinvention des règles de la poésie classique d'expression Swahilie classique du XIXème siècle qui permet d'en étendre les principes et d'en transformer les paramètres pour faire décrire aux chaînes de rimes des formes en entailles (sw. pl. vidato) successives. Au plan linguistique, l'on reconnait un KiSwahili écrit très proche dans sa grammaire et son lexique du KiSwahili standard tanzanien ou KiSwahili sanifu (2010) avec, poésie oblige, de nombreux emprunts lexicaux, morphologiques et syntaxique au KiSwahili du Nord du Kenya, dans ses états anciens (1900), qui a fourni une base à la littérature classique Swahilie des XVIIIème XIXème siècles. Ce mélange linguistique reste encouragé dans la production contemporaine de poème en Tanzanie, dans les écoles primaires et secondaires en particuliers, où cet art populaire de la poésie est enseigné dans un esprit d'ouverture sur la grande famille des dialectes, littéraires, du KiSwahili et sur les autres langues bantu de Tanzanie et des pays voisins de la Communauté d'Afrique de l'Est. Mathias E. Mnyampala fut, avec d'autres, à l'origine de cette impulsion créative dans l'enseignement de la poésie, ayant été président de l'association nationale des poètes de Tanzanie, qui comptait parmi d'autres poètes illustres le Cheikh Kaluta Amri Abedi, ministre de la culture de Tanzanie et le président Julius Kambarage Nyerere, père de la nation tanzanienne. Au plan politique, il s'agit de préserver et de faire fructifier l'héritage littéraire Swahili et de développer l'excellence dans la langue d'unification nationale, le KiSwahili sanifu qui correspond à la variante standard des dialectes du KiSwahili qui se parlent en Tanzanie. Ce document est extrait des archives électroniques de Mathias E. Mnyampala constituées dans le cadre de le recherche doctorale de terrain de Mathieu Roy. Il a été retrouvé avec d'autres poèmes de ce mètre dans une enveloppe conservée par feu Charles M. Mnyampala, fils de Mathias E. Mnyampala. Ce qui explique la numérotation arbitraire des poèmes.
Stephanie Wynne-jones - One of the best experts on this subject based on the ideXlab platform.
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A Material Culture - Swahili Material Worlds
A Material Culture, 2016Co-Authors: Stephanie Wynne-jonesAbstract:The abiding importance of objects and spaces in the Swahili world makes this a fertile ground for archaeological exploration, as well as for material ethnography. This volume therefore picks up on a rich history of writing on objects and settings on the coast, and in the Indian Ocean world more generally. As such, the eastern African coast has potential for broader considerations of the role of objects in social life, an important field of both archaeological and anthropological interest. The more recent past on the Swahili coast has long been recognized for this potential. Contemporary understandings of materiality on the Swahili coast—notably in Lamu and Zanzibar—have provided key case studies for archaeological treatments of objects and spaces (particularly Donley 1982, 1987; Donley-Reid 1990a, b) as well as for the growing field of material culture studies in global history (Prestholdt 1998, 2008). The contemporary world of objects and structured spaces also, of course, provides a framework for viewing the precolonial coast, and tropes that have emerged in Swahili historiography often owe their roots to ethnography. The importance of the Swahili house, for example, has been stressed in contemporary Lamu and Zanzibar, with authors demonstrating links between stone-house ownership, ancestry, modes of occupancy, and the self-identification of groups in the Swahili world (Allen 1979, 1981; Bissell 2000; el-Zein 1974; Ghaidan 1971, 1974, 1975; Myers 1996; Sheriff 1992, 2001–2). The importance of cosmopolitanism and overseas connections is also emphasized in the interiors of these houses—a practice that appears of long standing (Meier 2009; Prestholdt 2008). Forms of consumption and display, and particularly the practice of conspicuous generosity, also have a particular power on the Swahili coast, wielded more recently by newcomer groups as a means of creating identities in coastal society (Fair 1998, 2001; Glassman 1995). Even the identity claims of coastal urbanites, which in the twentieth century emphasized Arab ancestry in order to gain a competitive advantage under European colonial powers, echoed the claims for ‘Shirazi’ origins found in the origin stories of earlier Swahili settlements and families (Allen 1982; Pouwels 1984; Spear 2003).
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A Material Culture - Objects in the Swahili World
A Material Culture, 2016Co-Authors: Stephanie Wynne-jonesAbstract:The stone towns of the Swahili coast define and embody both contemporary Swahili society and the ways that the archaeology of that region is known. The series of large-scale projects that have explored their architecture and changing material culture provide the means through which the past is conceived, even though these stone towns were themselves a particular material expression of a broader eastern African society, linked through networks of trade and interaction from earliest times. Urban centres provided the setting for the practices and lifestyles that came to be construed as Swahili, and twenty-first-century stone towns such as Lamu, Mombasa, and Zanzibar are still the quintessential expression of coastal culture. Stone-town excavations therefore structure our understandings of ancient Swahili materiality, and explorations of the wider society use these urban trajectories and developmental sequences as their reference point for exploration of the broader context. The objects of the Swahili world, reviewed in this chapter, are therefore presented through the archaeology of some of the more prominent stone-town excavations that together have defined our understandings. Rather than offering a comprehensive review of the archaeology of the coast (for which see Horton and Middleton 2000; Kusimba 1999b), this chapter discusses the material settings of the town. After a brief consideration of these key excavations, discussion focuses on themes in the study of Swahili materiality, and the ways that this has been conceptualized. Objects are implicated in understandings of identity from two angles, first as a reflection of some kind of ethnic identity, and second as part of the practices of daily life and the ways that people have constructed the urban social world. These discussions introduce more sites into consideration, and attempt to position them with relation to material understandings. The Swahili world presents itself as a ‘material culture’, in which objects are and were crucial to the performance of social roles and the construction of the urban environment. The evidence suggests that the Swahili themselves have long manipulated the material world to create a certain form of urban life, which defines and also creates certain types of person and activity.
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When Did the Swahili Become Maritime
American anthropologist, 2015Co-Authors: Jeffrey Fleisher, Mark Horton, Paul Lane, Adria Laviolette, Edward Pollard, Eréndira M. Quintana Morales, Thomas Vernet, Annalisa Christie, Stephanie Wynne-jonesAbstract:In this article, we examine an assumption about the historic Swahili of the eastern African coast: that they were a maritime society from their beginnings in the first millennium C.E. Based on historical and archaeological data, we suggest that, despite their proximity to and use of the sea, the level of maritimity of Swahili society increased greatly over time and was only fully realized in the early second millennium C.E. Drawing on recent theorizing from other areas of the world about maritimity as well as research on the Swahili, we discuss three arenas that distinguish first- and second-millennium coastal society in terms of their maritime orientation. These are variability and discontinuity in settlement location and permanence; evidence of increased engagement with the sea through fishing and sailing technology; and specialized architectural developments involving port facilities, mosques, and houses. The implications of this study are that we must move beyond coastal location in determining maritimity; consider how the sea and its products were part of social life; and assess whether the marine environment actively influences and is influenced by broader patterns of sociocultural organization, practice, and belief within Swahili and other societies. [maritime, fishing and sailing, long-distance trade, Swahili, eastern Africa] RESUMEN En este articulo, evaluamos la hipotesis de que los pueblos Swahili de la costa oriental africana fueron una sociedad maritima a partir del primer milenio E.C. Basados en informacion historica y arqueologica, proponemos que la asociacion de la sociedad Swahili con el mar incremento considerablemente con el tiempo y se manifesto de una forma significativa particularmente desde principios del segundo milenio E.C. Utilizando teorias recientes sobre maritimidad en otras areas del mundo, asi como investigaciones sobre los Swahili, discutimos tres temas que marcan las diferencias del nivel de orientacion maritima de esta sociedad costera entre el primer y segundo milenio. Estas son la variabilidad y discontinuidad en la localizacion y permanencia de los asentamientos; evidencia de una conexion mayor con el mar a traves de la tecnologia de pesca y navegacion; y desarrollos arquitectonicos especializados que incluyen instalaciones portuarias, mezquitas, y casas. Las implicaciones de este estudio indican que debemos considerar otros aspectos de una sociedad aparte de su localizacion costera para determinar su maritimidad. Hay que considerar como el mar y sus productos son parte de la vida social y evaluar si existe una influencia reciproca entre el ambiente maritimo y los patrones de organizacion sociocultural, las practicas, y las creencias de los Swahili y otras sociedades. [maritimo, pesca y navegacion, comercio a larga distancia, Swahili, Africa Oriental]
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Finding Meaning in Ancient Swahili Spatial Practices
African Archaeological Review, 2012Co-Authors: Jeffrey Fleisher, Stephanie Wynne-jonesAbstract:The development of the Swahili world involved new ways of organizing and conceiving of space. Archaeology and historical linguistics are both crucial in charting the trajectory of changing spatial practice during the late first and early second millennium ad, yet their respective datasets have been correlated only in specific and restricted ways. In this paper, we take the first steps toward working between archaeological and historical linguistic data to understand the changing contexts and meanings of Swahili spatial practice. We develop this argument in three parts. First, we review archaeological approaches to space in the Swahili world and develop a holistic view of towns, including both confined and delimited space. Second, we offer an archaeologists’ perspective on the development of historical linguistics in relation to the Swahili world, exploring the changing relationship between linguistics and archaeology and arguing for a greater appreciation of context in how archaeological materials are deployed with linguistic data. Finally, drawing on new data from Songo Mnara, a fourteenth–sixteenth-century Swahili town on the southern Tanzania coast, we make a preliminary attempt to reconcile some aspects of the archaeological and linguistic datasets. Using published lexical innovations, we suggest ways that meaning might be found alternatively in archaeological and linguistic data. Our hope is to make some tentative steps toward a mutually satisfying way of working between disciplines.
Charles R Newton - One of the best experts on this subject based on the ideXlab platform.
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validation of a Swahili version of the 9 item patient health questionnaire phq 9 among adults living with hiv compared to a community sample from kilifi kenya
Journal of affective disorders reports, 2020Co-Authors: Paul Mwangi, Moses K Nyongesa, Hans M Koot, Pim Cuijpers, Charles R Newton, Amina AbubakarAbstract:Abstract Background Depression remains under-investigated in people living with HIV in sub-Saharan Africa due to paucity of adequately validated measures. This study aimed to validate an adapted version of the 9-item Patient Health Questionnaire (PHQ-9) among adults living with HIV compared to those from the community in Kilifi, Kenya. Methods Analysis of data from 450 adults living with HIV and 337 adults from the community was conducted examining the reliability, factorial structure, measurement invariance and discriminant validity of interviewer-administered PHQ-9, Swahili version. Results Internal consistency of the Swahili PHQ-9 was good overall, in adults living with HIV and those from the community (Macdonald's omega > 0.80). The two-week test-retest reliability was acceptable among adults living with HIV (ICC = 0.64). A one-factor confirmatory factor analysis (CFA) model indicated the Swahili PHQ-9 was unidimensional in the overall sample, in adults living with HIV and those from the community. Multi-group CFA substantiated measurement invariance of this unidimensional scale across participant group (adults living with HIV vs. community), sex (females vs. males) and age category (young, middle-age and elderly adults). The Swahili PHQ-9 exhibited good discriminant validity between the two participant groups. Limitations No diagnostic interview for mental disorders was administered in the original studies limiting analysis of sensitivity and specificity of the Swahili PHQ-9. Conclusion The Swahili PHQ-9 is a reliable and valid unidimensional scale. It appears a valuable tool for assessing depressive symptoms that can be generalized across different demographic groups, in primary HIV clinics and the general community within this and similar settings.
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the reliability validity and factorial structure of the Swahili version of the 7 item generalized anxiety disorder scale gad 7 among adults living with hiv from kilifi kenya
Annals of General Psychiatry, 2020Co-Authors: Moses K Nyongesa, Paul Mwangi, Hans M Koot, Pim Cuijpers, Charles R Newton, Amina AbubakarAbstract:Background Generalized Anxiety Disorder (GAD) is under-investigated in people living with HIV/AIDS from sub-Saharan Africa. In part, this is due to paucity of culturally appropriate measures for GAD which are psychometrically robust. This study aimed to evaluate the reliability, factorial structure, and validity of Swahili version of the 7-item GAD questionnaire (GAD-7) among adults living with HIV. Study design Descriptive cross-sectional study. Methods 450 adults receiving comprehensive care from an HIV specialized clinic in Kilifi County, coastal Kenya, were consecutively recruited. Swahili versions of GAD-7, Patient Health Questionnaire (PHQ-9) and a 12-item HIV stigma scale were administered alongside measures of psychosocial and health-related characteristics. Internal consistency, test-retest reliability, factorial structure, convergent validity, and discriminant validity of Swahili GAD-7 were examined using Cronbach's alpha (α), intra-class correlation coefficient (ICC), Confirmatory Factor Analysis (CFA), Pearson's correlation, and analysis of covariance (ANCOVA), respectively. Results Internal consistency of Swahili GAD-7 was good, α = 0.82 (95% CI 0.78, 0.85). Its test-retest reliability (2 weeks apart) was acceptable, ICC = 0.70 (95% CI 0.55, 0.81). A confirmatory analysis of a one-factor solution indicated an excellent fit to the hypothesized structure (RMSEA = 0.00 [95% confidence interval 0.00, 0.05], CFI = 1.00, TLI = 1.00). Multi-group CFA substantiated factorial invariance for sex and age for the one-factor structure of Swahili GAD-7. Scores of GAD-7, Swahili version, significantly correlated with those of PHQ-9 (r = 0.73; p < 0.001) and the HIV stigma scale (r = 0.36; p < 0.001) suggesting good convergent validity. Statistically significant differences were observed between participants on first-line antiretroviral therapy compared to those on second-line treatment (F [1, 441] = 5.55, p = 0.02) indicative of good discriminant validity of Swahili GAD-7. Conclusion GAD-7 Swahili version retained its original unidimensional latent structure with good psychometric properties among adults living with HIV from Kilifi, Kenya. It can be used to identify symptoms of GAD in similar research settings. However, to confidently identify those in need of mental health treatment or referral services in HIV primary care clinics, more research on the validity of Swahili GAD-7 is needed especially its discriminant validity and diagnostic accuracy at different cut-off scores.
Amina Abubakar - One of the best experts on this subject based on the ideXlab platform.
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validation of a Swahili version of the 9 item patient health questionnaire phq 9 among adults living with hiv compared to a community sample from kilifi kenya
Journal of affective disorders reports, 2020Co-Authors: Paul Mwangi, Moses K Nyongesa, Hans M Koot, Pim Cuijpers, Charles R Newton, Amina AbubakarAbstract:Abstract Background Depression remains under-investigated in people living with HIV in sub-Saharan Africa due to paucity of adequately validated measures. This study aimed to validate an adapted version of the 9-item Patient Health Questionnaire (PHQ-9) among adults living with HIV compared to those from the community in Kilifi, Kenya. Methods Analysis of data from 450 adults living with HIV and 337 adults from the community was conducted examining the reliability, factorial structure, measurement invariance and discriminant validity of interviewer-administered PHQ-9, Swahili version. Results Internal consistency of the Swahili PHQ-9 was good overall, in adults living with HIV and those from the community (Macdonald's omega > 0.80). The two-week test-retest reliability was acceptable among adults living with HIV (ICC = 0.64). A one-factor confirmatory factor analysis (CFA) model indicated the Swahili PHQ-9 was unidimensional in the overall sample, in adults living with HIV and those from the community. Multi-group CFA substantiated measurement invariance of this unidimensional scale across participant group (adults living with HIV vs. community), sex (females vs. males) and age category (young, middle-age and elderly adults). The Swahili PHQ-9 exhibited good discriminant validity between the two participant groups. Limitations No diagnostic interview for mental disorders was administered in the original studies limiting analysis of sensitivity and specificity of the Swahili PHQ-9. Conclusion The Swahili PHQ-9 is a reliable and valid unidimensional scale. It appears a valuable tool for assessing depressive symptoms that can be generalized across different demographic groups, in primary HIV clinics and the general community within this and similar settings.
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the reliability validity and factorial structure of the Swahili version of the 7 item generalized anxiety disorder scale gad 7 among adults living with hiv from kilifi kenya
Annals of General Psychiatry, 2020Co-Authors: Moses K Nyongesa, Paul Mwangi, Hans M Koot, Pim Cuijpers, Charles R Newton, Amina AbubakarAbstract:Background Generalized Anxiety Disorder (GAD) is under-investigated in people living with HIV/AIDS from sub-Saharan Africa. In part, this is due to paucity of culturally appropriate measures for GAD which are psychometrically robust. This study aimed to evaluate the reliability, factorial structure, and validity of Swahili version of the 7-item GAD questionnaire (GAD-7) among adults living with HIV. Study design Descriptive cross-sectional study. Methods 450 adults receiving comprehensive care from an HIV specialized clinic in Kilifi County, coastal Kenya, were consecutively recruited. Swahili versions of GAD-7, Patient Health Questionnaire (PHQ-9) and a 12-item HIV stigma scale were administered alongside measures of psychosocial and health-related characteristics. Internal consistency, test-retest reliability, factorial structure, convergent validity, and discriminant validity of Swahili GAD-7 were examined using Cronbach's alpha (α), intra-class correlation coefficient (ICC), Confirmatory Factor Analysis (CFA), Pearson's correlation, and analysis of covariance (ANCOVA), respectively. Results Internal consistency of Swahili GAD-7 was good, α = 0.82 (95% CI 0.78, 0.85). Its test-retest reliability (2 weeks apart) was acceptable, ICC = 0.70 (95% CI 0.55, 0.81). A confirmatory analysis of a one-factor solution indicated an excellent fit to the hypothesized structure (RMSEA = 0.00 [95% confidence interval 0.00, 0.05], CFI = 1.00, TLI = 1.00). Multi-group CFA substantiated factorial invariance for sex and age for the one-factor structure of Swahili GAD-7. Scores of GAD-7, Swahili version, significantly correlated with those of PHQ-9 (r = 0.73; p < 0.001) and the HIV stigma scale (r = 0.36; p < 0.001) suggesting good convergent validity. Statistically significant differences were observed between participants on first-line antiretroviral therapy compared to those on second-line treatment (F [1, 441] = 5.55, p = 0.02) indicative of good discriminant validity of Swahili GAD-7. Conclusion GAD-7 Swahili version retained its original unidimensional latent structure with good psychometric properties among adults living with HIV from Kilifi, Kenya. It can be used to identify symptoms of GAD in similar research settings. However, to confidently identify those in need of mental health treatment or referral services in HIV primary care clinics, more research on the validity of Swahili GAD-7 is needed especially its discriminant validity and diagnostic accuracy at different cut-off scores.
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Swahili Language Manager
Nordic Journal of African Studies, 2004Co-Authors: Arvi HurskainenAbstract:Swahili Language Manager (SALAMA) is a computational environment for managing written Swahili language and for developing various kinds of language applications. Having been subject to development since 1985, it currently (2004) contains the Standard Swahili lexicon as fully as possible. As it is a system for managing the language, it includes also the full morphological and morpho-phonological description of Swahili, a rule-based system for solving the word level ambiguities, a rule-based system for tagging text syntactically (including alternatively a shallow Constraint Grammar parsing or a deep Dependency Grammar parsing), a rule-based system for handling idiomatic expressions, proverbs and other non-standard clusters of words, and a semantic tagging and disambiguation system for defining correct semantic equivalents in English. SALAMA facilitates also a raw translation from Swahili to English, including the correct surface forms in English (e.g. verbs, nouns and adjectives) and transfer rules for the correct English word order. An essential part in developing and testing SALAMA is the Helsinki Corpus of Swahili, which has been under construction since 1988 and is currently globally available at the Language Bank of Finland (www.csc.fi). The paper discusses all these features in detail.
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Swahili language manager a storehouse for developing multiple computational applications
Nordic Journal of African Studies, 2004Co-Authors: Arvi HurskainenAbstract:Swahili Language Manager (SALAMA) is a computational environment for managing written Swahili language and for developing various kinds of language applications. Having been subject to development since 1985, it currently (2004) contains the Standard Swahili lexicon as fully as possible. As it is a system for managing the language, it includes also the full morphological and morpho-phonological description of Swahili, a rule-based system for solving the word level ambiguities, a rule-based system for tagging text syntactically (including alternatively a shallow Constraint Grammar parsing or a deep Dependency Grammar parsing), a rule-based system for handling idiomatic expressions, proverbs and other non-standard clusters of words, and a semantic tagging and disambiguation system for defining correct semantic equivalents in English. SALAMA facilitates also a raw translation from Swahili to English, including the correct surface forms in English (e.g. verbs, nouns and adjectives) and transfer rules for the correct English word order. An essential part in developing and testing SALAMA is the Helsinki Corpus of Swahili, which has been under construction since 1988 and is currently globally available at the Language Bank of Finland (www.csc.fi). The paper discusses all these features in detail.
