BC-Department of Kiswahili and African Languages

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Allegory to Allegorization: The Development of Shaaban Robert's Prose
(LAP LAMBERT Academic Publishing, 2014) Wafula, R. M.
Athari za Ulevi katika Mshikamano wa Kijamii: Uchanganuzi wa Wahusika Teule katika Riwaya ya Dunia Mti Mkavu (S. A. Mohamed) na Rosa Mistika (E. Kezilahabi)
(Moi University Press., 2019) Mutugu, Beth N.; Osore, Miriam Kenyani
Kwa mujibu wa Swegan (2011), pombe ni mojawapo ya vinywaji ambavyo vinatumiwa katika tamaduni nyingi. Kinywaji hiki hutumiwa na watu wengi kama njia ya kujistarehesha, lakini ikiwa kitatumiwa kwa muda mrefu bila tahadhari, kinamfanya mtu kupata uraibu hasa iwapo hawezi kukaa kwa muda mrefu bila kukitumia. Kwa mujibu wa Kimble na wengine (1980), tabia ya unywaji pombe kupindukia huwaathiri watu wa kila tabaka: walioelimika, werevu, wasioelimika, matajiri, na maskini. Robin (1983) anasema kuwa pombe ni kinywaji ambacho kimekuwa kikimburudisha na kumtatiza binadamu kwa kame nyingi. Hata hivyo, unywaji wa pombe kupindukia ni maradhi yaliyofichika na hayatambuliki kwa urahisi. Kulingana na Torr (2000), kwa miongo kadha iliyopita kumekuwa na mwamko mpya ambapo uraibu wa pombe umetambulika kama swala la tiba badala ya suala la kimaadili arnbapo wataalamu wa tiba wamefumbua kuwa uraibu huu unaweza kukabiliwa kwa kutumia njia za kimatibabu. Katika mwaka wa 1951, Shirika laAfya Ulimwenguni (WHO) lilitambua uraibu wa pombe kama mojawapo ya magonjwa yanayoathiri wanajamii. Kwa mujibu wa Buckham (1971), matumizi ya pombe kama zilivyo dawa zingine za kulevya hurnfanya mtu kuwa na mazoea kiasi kwamba hawezi kujizuia kuitumia. Hali hii huathiri afya yake, utekelezaji wa majukumu na uhusiano wake na wanajamii wenzake. Robin (1983), anasema kuwa uraibu wa pombe ni ugonjwa. Kadhalika, matumizi mabaya ya pombe yanaweza kuhusishwa na visa vya mauaji, ugomvi wa nyumbani, kuzorota kwa afya na kutokea kwa ajali za aina mbalirnbali.K wa kuzingatia maoni ya wataalamu hawa, inabainika kuwa pombe huchangia katika kuzorotesha mshikamano na I' utangamano miongoni mwa wanajamii. Katika sehemu inayofuata athari za ulevi katika mshikamano wajamii zitachanganuliwa kwa kurejelea wahusika mahsusi katika riwaya ya Dunia Mti Mkavu (S.A. Mohamed) na Rosa Mistika (E. Kezilahabi).
Children Literature in Kiswahili: A Stylistic Approach
(Logs Verlag Berlin, 2011) Ngugi, Pamela; Nabea, Wendo
Swahili children's literature in Kenya has seen tremendous developments in the recent past. The ambience in which this literature is produced and disseminated is usually characterised by a focus on content, particularly the theme. In essence, the literature has maintained a commitment to making young people aware of the topical debates taking place in the society, in particular; substance abuse, bullying, disability, children's rights, equal opportunities and injustices that are inherent in society. Style in children's literature receives little attention. However, style, thus the way in which things are represented, based on complex codes and conventions of language as well as presuppositions about language, is an important component of children's books (Stephen, 1992). A study of it allows us access to some of the key processes which shape text production. This essay explores style as used in selected Swahili storybooks for children, and shows how the literary elements make the language used in these books memorable. Within the language system of Swahili, it is possible for young readers to encounter in their reading an extensive range and variety of language issues. Some textual varieties such as lexicon and syntax will seem familiar and immediately accessible, since they can be appreciated as everyday language. However, other features will appear as less familiar, either because the lexicon contains forms or uses that are specific to a different speech community, or because writers may choose to employ linguistic forms whose occurrences are largely or wholly restricted to narrative fiction. As a result of differences in language use, books which may have a common theme or topic will differ just because the theme is expressed through differing linguistic resources. This means that writers have many options of styles to choose from. The study is guided by models of Manfred (2005), Rothlin (2001) and Lukens (2003), as they apply a structural approach which is one of the modern methods of literary study. We examine the novels in regard to discourse structure, point of view, register, and foregrounding. It also focuses on imaginary speech, presentation of speech, imagery, figurative language, hyperbole, allusion, use of proverbs and use of dreams.
The Contribution of African Literature in the Preservation of Culture: The case of Kiswahili Literature’ in Isimu na Fasihi ya Lugha za Kiafrika
(Moi University Press, 2018) Osore, Miriam
There is a symbiotic relationship between language, culture and literature. This is because each one of these aspects reinforces the other. Oral literature has served to enlighten, educate and portray the African world view, practices and problems. It was largely used to pass on African values and way of life from generation to generation. This significance of literature has not changed even with the coming of written literature and western education. African writings such as Achebe (1988), through using the English language, have weaved African culture through their creative writings. . \ Chinua Achebe, who is regarded by scholars as the father of African literature in English; declared that an African writer has a responsibility different from' that of his/her western counterparts. This is because African literature is different from other literatures since it has its own traditions, models and norms. Achebe (1988) further notes that Africari history and.culture imposes upon it preoccupation which at times are quite different from those of other literatures. Achebe's argues that, literature reflects the value system and exceptions of the society from which it springs. African culture is diverse and dynamic. It encompasses the totality of attitudes, behavior, beliefs and world view. According to Ameh (2002: 165), culture is that "complex pattern of behavior and material achievement which are produced, learned and shared by members of a community." Culture is therefore an integral part of human society 'and all human communities are characterized by it. This then means that, every human community has its unique cultural patterns. One of the main components of culture is the language through which it finds expression; thus there is no culture which does Hot have a linguistic basis. The totality of attitudes, behaviours, beliefs and world views find their expression through language. Literature on the other hand is defined as any piece of writing that expresses human experience and feelings through imagination. These writings become African due to the fact that they address aspects of African life, society, philosophy and experiences regardless of whatever language it iswritten in. This paper investigates aspects of African culture as presented by selected authors of Swahili texts. OJaide (1992) asserts that, there is no art for art's sake in Africa and that every literary work has a social significance. Achebe (1988:44); speaking about African literature, argues that his agenda .in writing is to help his society regain belief in itself and put away the complex of the years of degeneration and self-abasement. Achebe further categorically states that no African writer can be excused from the duty of educating through their writings. What Achebe seems to stress is that the foremost duty of an African creative writer is to teach African culture. In order for a writer to fulfill his mission, language is key. The African writer has to get his/her message across a wider readership but without losing the cultural aspect of the African people and their language. ~ 75 ~ lsimu na Fasihi ya Lugha za Kiafrika Whereas African writers writing in European languages have to contend with brewing old wine of African ideas and expressions in new bottles of English language (Achebe 1973), writers ir .Kiswahili, an African language do not face serious challenges in expressing African culture inar African language. African literature endeavors to describe the lives of traditional Africans African people are portrayed like other people of the world with their unique dreams, values customs and practices.
A Dictionary of English & Swahili Equivalent Proverbs
(VDM Verlag, 2009-07-12) Babusa, Omar Hamisi
An Evaluation of Researches Done on African Languages at Kenyatta University
(Kenyatta University, 2018) Ngugi, Pamela M.Y.; Wamalwa, Stephen
One of the declarations that were passed and agreed upon during the first conference on African languages and literature that was held in Asmara, Eriteria in 2000, was the need to promote research on African languages. This was considered very vital for their development. In this article, we focus on the Language and Literature Departments at Kenyatta University by examining the researches that have been done on language and literature with the aim of showing how they have contributed to the documentation of African languages.
Fasihi Andishi ya Kiswahili na Swala la Dini: Mifano ya Riwaya ya Said Ahmed Mohamed na za Euphrase Kezilahabi’, in Fasihi ya Kiswahili: Utafiti na Maendeleo yake
(Taasisi ya Taaluma za Kiswahili (TATAKI), 2018) Osore, Miriam
Wataalamu wengi kama Alter (1981) wanadai kwamba, kuna uhusiano rnkubwa kati ya itikadi ya kidini, maandishi ya kidini na utunzi wa fasihi. Hii ina maana kwamba, watunzi wa kazi za fasihi huathiriwa na itikadi za kidini katika kusawiri maudhui ya aina mbalimbali. Lengo la sura hii ni kubainisha ni kwa kiwango gani Said Ahmed Mohamed na 'Euphrase Kezilahabi .wanaonekana kuathiriwa na itikadi za dini za Uislamu na Ukristo mtawalia. Kwa mujibu wa Kaufmann (1976.: ix) dini inahusu maswala ya imani, maadili na sanaa. Dini zote za ulimwengu zina misingi yake katika itikadi ambayo hutoa taswira fulani ya muono wa dunia. Kazi nyingi za fasihi za waandishi teule zinaonekana kudhihirisha athari za itikadi za Kiislamu, Kikristo na za dini za kienyeji.
Fasihi Yakiswahiliya Watoto: Maendeleo, Nadharia, Mbinu na Mifano: va Uchambuzi
(Taasisi Ya Taaluma za Kiswahili, 2019) Ngugi, Pamela M.Y.; Lyimo, Edlth B; Bakize, Leoard H.
Hatua za Maendeleo Katika Tafiti Zilizofanywa Katika Idara ya Kiswahili ya Chuo Kikuu Cha Kenyatta
(Moi University Press, Moi University, Eldoret, 2019) Ngugi, Pamela Muhadia
Mojawapo ya mapendekezo yaliyotolewa na Tume ya Ominde ya mwaka 1964 ilikuwa kuanzishwa kwa idara ya 1simu na lugha za Kiafrika katika Kitivo cha Sanaa katika Chuo Kikuu cha Nairobi mwaka 1969 ambapo somo la Kiswahili lingepewa kipaumbele. Baadaye, katika mwaka 1985, Chuo cha Kenyatta kiliJanywa Chuo Kikuu cha tatu ..Katika Chuo Kikuu cha Kenyatta, Idara ya Kiswahili na lugha nyingine za Kiafrika ilianzishwa mwaka wa 1987, ambapo mafundisho katika taaluma ya fasihi nafasihi hutolew. Vilevile tafiti katika maeneo mbalimbali ya lugha ya Kiswahili na lugha nyingine za Kiafrika na fasihi yake hutolewa. Jdara hii huendesha programu za uzamili na uzamifu. Matokeo yake, yamedhihirika kupitia kwa tafiti mbalimbali katika lugha ya Kiswahili. Lengo la sura hii ni kueleza na kutathmini mwelekeo ambao tafiti hizi zimechukuwa tangu kutambuliwa kwa lugha hii kama somo katika Chuo Kikuu cha Kenyatta.
Itikadi ya Kuumeni katika Fasihi ya Kiswahili: Mifano kutoka Riwaya za Said Ahmed Mohamed na Euphrase Kezilahabi in Kiswahili Utaifa na Elimu Nchini Kenya
(Twaweza Communications & UNESCO, 2023) Osore, Miriam
Utaifa hujengwa kutokana na mihimili ya usawa na haki kwa wote. Lakini, aghalabu; kutokana na itikadi za udume, wanawake hujikuta wananyanyaswa na kukandamizwa. Hali hii inawazuia kutoa mchano wao kikamilifu katika ujenzi wa taifa..Hatahivyo, kupitia fasihi.rnielekeo inayokandamiza inaweza kupunguzwa katika jamii. Usomaji wa fasihi unaobainisha udhaifu wa itikadi ya kuumeni unaweza kuchangia katika kubadili ubaguziwa kijinsia na kuimarisha usawa. Itikadi ya kuumeni imebainishwa na Said Ahmed Mohamed na Euphrase Kezilahabi kupitia mbinu ya ukiushi. Dhana ya ukiushi (dejamfZiarization) ina maana ya kudhihirisha kitu au hali kwa njia isiyokuwa ya kawaida, au isiyo dhahiri. Dhana hii hutumiwa kueleza kijumla hali ambapo kitu fulani hudhihirishwa kwa njia isiyo kuwa ya kawaida. Stacy (1977:178) anaeleza kuwa mbinu ya ukiushi hutumiwa kwa malengo mbalimbali; kwa mfano katika kuchekesha, kushangaza, kuhuzunisha, kukasirisha au kumfanyia mtu mzaha. Hata hivyo, mbinu hii imetumiwa kueleza uvumbuzi mpya ambao umebadilisha maisha, na fikra .za binadamu. Mbinu hii inapotumiwa katika fasihi huwa kimaksudi ili kudhihirisha jambo fulani. Mbinu ya ukiushi ina historia ndefu katika utunzi wa fasihi. Wananadharia na wanafasihi wamekiri, kwa mfano, kwamba mbinu ya ukiushi haiwezi kuepukika katika utunzi wa ushairi. Tangu awali, matumizi ya mbinu hii ya ukiushi yameelekea kusisitiza wazo kwamba, hutumiwa kwa malengo mawili: kiujumi na kudhihirisha 108 maana katika fasihi. George Steiner (1976:217-218), kwa mfano, anasema, "Lugha ndicho kifaa muhimu ambacho binadamu anaweza kutumia kukataa kuuona ulimwengu jinsi ulivyo" Anachosisitiza katika madai haya ni kwamba lugha hutumiwa kukiuka maana ya kawaida na kuvumbua njia mpya za kuuona ulimwengu. Dhana ya ukiushi katika fasihi iliasisiwa na mwanamaumbo mrusi Viktor Shklovsky ambaye aliunda dhana ya Kirusi 'Ostranenie' ambayo ilitafsiriwa katika Kiingereza kama "kueleza kwa njia ya ajabu" (making strange). Aliamini kwamba jukumu la fasihi lilikuwa kueleza au kubainisha ulimwengu kwa njia isiyokuwa ya kawaida. Alikirikwamba jukumu lafasihi lilikuwa kuchochea hisia za msomaji. Kwake 'Ostranenie' ilijumlisha mbinu zote ambazo mwandishi wa fasihi anaweza kutumia ili kubainisha kitu cha kawaida kwa njia ya kukifanya kieleweke kwa njia mpya. Kwa hivyo, alichukulia kwamba mbinu za ukiushi zililenga sio tu kudhihirisha maana, ,bali pia kutoa picha ya kipekee ya kile ambacho kilikuwa kikielezwa (Shklovsky,' 1965). Mbinu hizi zinapotumiwa katika fasihi,: hutufanya kuona m'ambo kwa njia iliyo tofauti kabisa na jinsi tunavyoyajua. Mbinu za ukiushi ni muhimu kwa, sababu msomaji wa fasihi huzitambua moja kwa moja anaposoma. Anapokutana na mbinu hizi, yeye hulazimishwa kutafakari na kisha kutambua ilemaana mpya inayokusudiwa na mwandishi. Mbinu hizi ni nyingi na huweza kuwa za kitamathali kama vile jazanda, taswira, tashihisi, tashbihi na methali. Makala hii inafafanua jinsi Euphrase Kezilahabi na Said Ahmed Mohamed wanavyoshughulikia na kubainisha itikadi ya kuurrieni (patriarchal ideology) kupitia mbinu za ukiushi. Watafiti wengi wameshughulikia mbinu mbalimbali za fasihi lakini si wengi ambao wamejaribu kuonyesha jinsi uhakiki wa mbinu za ukiushi unavyoweza kutumiwa kuelewa maana katika kazi za fasihi. Msimamo wetu ni kwamba mbinu za ukiushi ni muhimu katika utunzi wa fasihi na uchunguzi wa mbinu hizi unaweza kubainisha maudhui ya mwandishi kwa njia nzuri zaidi.
Jesus Christ and the Philosophy of Peaceful Co-existence” in Daisaku Ikeda and Voices for Peace from Africa
(Kenya Literature Bureau, 2008) Osore, Miriam
This paper recognizes that the quest for peace in the world today is one of the foremost concerns. This is more so for the African continent, which for a long time now has been a troubled region. It identifies some of the root causes of conflict on the continent and tries to come up with some recommendations in addressing this issue. It proposes the development of an ethos founded of the principles of Jesus on peace. But first the concepts of conflict, violence and peace are defined
Jua Linapotua na Hadithi Nyingine
(Longhorn, 2011) Osore, Miriam
Vita vya Kukata Masikio Moses Isegawa alizaliwa Uganda mnamo mwaka. wa 1965, Sehemu kubwa ya maisha yake ya ujana aliishi Uholanzi (Netherlands) ambapo alikuza kipawa chake kama mwandishi na akatia fora katika uandishi wa fasihi. Lakini alitambua kwamba kiini cha msukumo wake kilikuwa jamii yake na kwa sababu hii, alirejea nyumbani kutangamana nao. Baadhi ya kazi zake zilizochapishwa ni riwaya za Abyssinia Chronicles na Snakepit. Almasi Anita Desai alizaliwa Mussoorie, sehemu ya milima iliyo Kaskazini mwa Delhi, mwaka wa 1937. Alianza kuandika katika Kiingereza akiwa na umri wa miaka saba. Hadithi yake ya mwanzo ilichapishwa akiwa na umri wa miaka tisa. Desai alisornea katika chuo kikuu cha Delhi ambapo a1ipata shahada yake ya BA katika fasihi ya Kiingereza. Riwaya yake ya kwanza, The Peacock ilichapishwa mwaka wa 1963, ikifuatiwa na Voices of the City (1965). A1ipata tuzo ya Guardian kutokana na kitabu chake cha The Village by the Sea. ambacho ni uandishi wa kubuni wa kazi za watoto. Katika mwaka wa 1978 alipata tuzo ya National Academy of Letters kutokana n~ uandishi wa Fire on the Mountain. Kwa sasa ni mwanachama msomi wa The Royal Society of Literature. kule London. Mtaa wa Sandra Michaeal Anthony, mwandishi mashuhuri nl;l mwanahistoria, kutoka visiwa vya Caribbean, alizaliwa Mayaro, Trinidad na Tobago mnamo mwaka wa 1930. Mashairi yake ya kwanza yalichapishwa katika gazeti la Trinidad Guardian mnamo mwaka wa 1953. Mwandishi huyu alichapisha kitabu chake cha kwanza, The Games were Coming ambacho kilisifiwa sana na wahakiki na baadaye akachapisha riwaya, The Year in San Fernando. Anthony ameandika zaidi ya vitabu ishirini katika taaluma yake ya miongo minne. Hadithi hiiya Mtaa WGSandra inapatikana katika mkusanyo wa hadithi fupi unaoitwa: Cricket in the Road and Other Stories.
Language and Politics in East African Prose: Intertextuality in Euphrase Kezilahabi’s Dunia Uwanja wa Fujo "The World, a Playground of Chaos"
(Nova Science Publishers, 2002) Wafula, R. M.
Lugha, Mwandishi na Kuvumiliana
(Writers’ Association of Kenya, 1997) Wafula, R. M.
Magazeti kama Kichocheo cha Kuendeleza Fasihi ya Watoto na Vijana: Mfano kutoka Daily Nation Na TaifaLeo
(Twaweza Communications, 2019) Ngugi, Pamela M.Y.
Matumizi ya magezeti kama chombo cha kufunzia darasani ni jambo ambalo limepokelewa na wasomi wengi. Magazeti yanaweza kuiumika kama njia moja ya kujaliza na kutimiliza masomo mbalimbali ikiwemo fasihi ya watoto. Lengo la makala hii ni kubainisha mchango wa magazeii katika kuendeleza fasihi ya watoto na vijana. Mchango huu uiabainika kua kuchambua vitanzu mbalimbali vinavyojumuishwa kaiika magazeti haya na namna vinavyochangia kaiika. kuendeleza fasihi ya watoto.
Maisha: Kitendawili na Johari” in Daisaku Ikeda and Africa
(Nairobi University Press,, 2001) Osore, Miriam; Ngugi, Pamela
This chapter examines Daisaku Ikeda's Maisha: Kitendawili na Johari translated into Kiswahili from Life: An Enigma, A Precious Jewel. It focuses on the contribution of the translated text on the subject of life and death. Our main objective is to highlight the.relevance of Ikeda's work to the Kiswahili audience in East and Central Africa. But first we look at the meaning of translation. _"oc According to th~ Internatil!nal Encyclopaedia of Linguistics Vol. 4 (1992), the word translation refers to the transfer of a written message from a source language to a target language. We can therefore say that translation is a process of substituting a text in one language for a text,in another language. At another level, translation could be regarded as communication; thus, it is intended to communicate some information to a given audience. This 97 Maisha Kitendawili na Joha,; implies, therefore, that in order for a translation to be done, there must be a need for doing it. It is in this regard that Maisha: Kitendawili na Johari is timely. Translation is an activity of enormous importance in the modem world. A lot has been translated into the various languages of the world. Research findings, in different fields have been disseminated through translation in different languages of the world. In the nineteenth century, Christian missionaries translated very many books including the Bible into Kiswahili and other languages in Kenya and East Africa. During the colonial period, a lot of literary works from Europe and Asia were translated into Kiswahili. After independence, the Africans, themselves were at the forefront in translating some of the great-literary works of the world into Kiswahili. For example, two of Shakespeare's plays, The Merchant of Venice as Mabepari wa Venisi and Julius Caesar as Julias Kaizari, were translated by Julius Nyerere.Maisha: Kitendawili na Johari by Daisaku Ikeda is an important addition to the 'other, translations that we have in the Kiswahili language. In Maisha: Kitendawili na Johari, Daisaku Ikeda has addressed very salient issues which are relevant to the human race all over the world.
Mchango wa Tafsiri na Ukalimani katika Utekelezaji wa Katiba ya Kenya, 2010’ in Uwezeshwaji wa Kiswahili kama Wenzo wa Maarifa
(Moi University Press, 2019) Osore, Miriam
Nchi zilizotawaliwa na mataifa ya kimagharibi hujikuta katika hali ya wingi lugha. Kwa mujibu wa Mbaabu (1996), kufikia mwishoni mwa Kame ya 19 bara la Afrika lilishuhudia unyakuzi ulioendelezwa na mataifa ya kimagharibi yaliyokuwa na uwezo mkubwa. Bara la Afrika liligawanywa na kuwekewa mipaka katika kongamano la Berlin la Disemba 1884 hadi Januari 1885. Afrika iligawanyiwa mataifa ya Uingereza, Ufaransa, Udachi, Ujerumani, Ubelgiji, Uhispania, Itali na Ureno (Mbaabu 1996). Kabla ya tukio hili la kikoloni kila kabila lilikuwa na mipaka na utaifa wake. Makabila yalizungumza lugha zao ambazo ziliyabainisha na kuyatofautisha na makabila mengine yaliyopakana nayo. Ijapokuwa kila kabila lilijisimamia kiutawala 'jamii hizi ziliendesha biashara na makabila mengine jirani. Katika eneo Ia Afrika. Mashariki, Kiswahili kilitumika kama 'Lingua Franca' kati ya makabila haya hata kabla ya ukoloni wa kimagharibi. Mbaabu (1996) anasema kwamba kirpitia biashara za waturnwa na pembe za ndovu, Kiswahili kilienea kutoka mwambao wa pwani ya Afrika Mashariki hadi maeneo ya ndani mwa Tanganyika, Kenya na Uganda. Anaendelea kusema kwamba hata kabla ya biashara hii Waswahili walikuwa wanajua kusoma na kuandika na Kiswahili kilikuwa kimeandikwa tayari, katika hati za kiarabu. Kiswahili basi kilikuwa kimeenea eneo kubwa wakoloni walipofika Afrika ya Mashariki. . . Kutokana na maenezi ya Kiswahili, wamishenari waliofika Afrika Mashariki kama Dkt. Krapf, John Rebmann, David Livingstone na wageni kama Sir Henry Morton Stanley waliwajibika kujifunza Kiswahili ili kuweza' kuwasiliana na wenyeji. Vilevile, wakoloni walipofika walitambua Kiswahili na kuanza kukitumia katika elimu na shughuli zao za utawala. Baadaye, wakati wa uhuru, Kiswahili kiliteutiwa kama lugha ya taifa ya kuwaunganisha Wakenya wote. Kupitia Ripoti ya Elimu ya Mackay ya mwaka wa 1984, Kiswahili kilipendekezwa kufundishwa kama somo la lazima kutoka shule ya msingi hadi sekondari. Utekelezaji wa ripoti hiyo ulifanyika mwaka wa 1985 kupitiamfumo mpya wa elimu wa 8-4-4. Kwa miaka yote hadi 2010 Kiswahili kimekuwa S01110 la lazima shuleni huku kikichukua nafasi ya lugha ya taifa. Kama ilivyotajwa hapo juu, kupitia katiba ya Kenya ya 2010, Kiswahili kinatambulika kama mojawapo ya lugha rasmi nchini Kenya kupitia kwa Sura ya Pili Ibara ya Saba. Hali hii inaungwa mkono na vipengele vingine katika katiba hiyo. Katika kipengele cha I na 2 cha sura hiyo, katiba inasisitiza kwamba serikali inajukumu la kuimarisha na kuendeleza lugha rasmi na za kikenya. Aidha katika Sura ya 8 Ibara ya 120, katiba inasema kwamba lugha rasmi za bunge la Uwezeshwaji wa Kiswahili kama Wen::o wa Maarifa Kenya ni Kiswahili na Kiingereza na lugha ya ishara ya Kenya. Nayo Sura ya 4 Ibara ya 44 inasisitiza kwamba kila raia wa Kenya ana haki ya kutumia lugha anayotaka na kushiriki katika shughuli za kitamaduni anazotaka. Vipengele vingine katika Katiba vinavyohusiana na lugha ni Sura ya 33 kipengele cha ) ambacho kinahimiza uhuru wa Mkenya kujieleza huku Sura ya 4, Ibara ya 35 ikilenga haki ya mwananchi kupata taarifa. Haki ya kusikizwa mahakamani inasisitizwa katika sura ya 4, ibara ya 50 vipengele hivi vyote vya Katiba vinaonyesha umuhimu wa kuendeleza matumizi ya Kiswahii na Kiingereza katika shughuli zote za serikali ili kuhakikisha kwamba mwananchi anahudumiwa na kuelezwa kinachoendelea katika nchi yake kupitia lugha anayofahamu vizuri. Kwa vile kwa miaka mingi Kiingereza kimekuwa lugha rasmi, tafsiri na ukalimani ndizo taaluma zitakazohitajika kwa kiwango kikubwa katika utekelezaji wa katiba hiyo. Kabla ya kuangazia jinsi hili litafanyika ni muhimu kutambua kwamba uteuzi wa lugha rasmi nchini ni mchakato unaofuata hatua mahsusi za upangaji wa lugha
Mchango wa Viongozi wa Kenya Katika Kuimarisha Lugha ya Kiswahili
(Taasisi Ya Taaluma za Kiswahili, 2018) Ngugi, Pamela M.Y.
Miaka Hamsini ya Fasihi ya Watoto katika Kiswahili Nchini Kenya: Maendeleo na Changamoto
(Twaweza Communications, 2014) Ngugi, P.M.Y
Miaka Hamsini ya Kiswahili Nchini Kenya ni mkusanyiko wa makala yaliyowasilishwa katika kongamano la kimataifa la Kiswahili lililoandaliwa na Chama cha Kiswahili cha Taifa (CHAKITA) mwaka 2013, na likafanyika katika Chuo Kikuu cha Kikatoliki cha Afrika Mashariki (CUEA). Makala chache zimetokana na kongamano la mwaka 2012 lililofanyika katika Chuo Kikuu cha Kenyatta. Kitabu hiki kinadhihirisha umuhimu wa lugha ya Kiswahili katika nyanja mbalimbali za jamii. Kwa hiyo, utapata humu ndani makala yanayoangazia ufundishaji wa lugha ya Kiswahili; Kiswahili kama nyenzo ya maendeleo ya uchumi wa taifa; mchango wa Kiswahili katika kuleta uwiano na utangamano wa kitaifa; utafiti wa Kiswahili katika lugha na fasihi; Kiswahili na ujenzi wa taswira ya mwanamke; fasihi ya watoto katika Kiswahili; na athari za Sheng kwa Kiswahili. Kwa ufupi makala yaliyomo humu yanashadidia maendeleo ya Kiswahili katika miaka hamsini iliyopita nchini Kenya. Hiki ni kitabu muhimu sana kwa wanafunzi na walimu wa Kiswahili. Pia ni kitabu kitakachomnufaisha yeyote anayependa Kiswahili na anayetambua mchango wake katika jamii. Fifty Years of Kiswahili in Kenya is a collection of articles that were presented at an international Kiswahili conference organized by the National Kiswahili Association (CHAKITA) Kenya in 2013, which was held at the Catholic University of Eastern Africa (CUEA). A few articles are however from a similar conference held in 2012 at Kenyatta University. The book exemplifies the importance of the Kiswahili language in various sectors of society. Therefore, within this book you will find articles that focus on the teaching of the Kiswahili language; Kiswahili as a tool for national economic development; the contribution of Kiswahili to national cohesion and integration; Kiswahili research in language and literature; Kiswahili and portrayal of women; children’s literature in Kiswahili; and how Sheng affects Kiswahili. In short, the articles herein are a testimony of how Kiswahili has developed in the last fifty years in Kenya. This is a very important book for Kiswahili students and teachers. It is also an invaluable text for Kiswahili enthusiasts and all those who recognize its contribution to society
Miaka Hamsini Ya Kiswahili Nchini Kenya (Swahili Edition)
(Twaweza Communications, 2014) Mwita, L. C.; Inyani, Simala; Osore, Miriam
Fifty Years of Kiswahili in Kenya is a collection of articles that were presented at an international Kiswahili conference organized by the National Kiswahili Association (CHAKITA) Kenya in 2013, which was held at the Catholic University of Eastern Africa (CUEA). A few articles are however from a similar conference held in 2012 at Kenyatta University. The book exemplifies the importance of the Kiswahili language in various sectors of society. Therefore, within this book you will find articles that focus on the teaching of the Kiswahili language; Kiswahili as a tool for national economic development; the contribution of Kiswahili to national cohesion and integration; Kiswahili research in language and literature; Kiswahili and portrayal of women; children's literature in Kiswahili; and how Sheng affects Kiswahili. In short, the articles herein are a testimony of how Kiswahili has developed in the last fifty years in Kenya. This is a very important book for Kiswahili students and teachers. It is also an invaluable text for Kiswahili enthusiasts and all those who recognize its contribution to society.

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