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The Nandi

The faint Voice in academia. Including the excluded: An analysis of the Psychology of Nandi Proverbs and its place in Critical Psychology

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INTRODUCTION

I will present this paper within my own lens of perceiving Critical Psychology as a subject that revolves around the definition and systems of the mainstream Schools of Psychology. A mention of Psychology brings to the mind of the non-professional, an expert ability of one to read the mind, while academics quickly think about the numerous theories, all advanced in the West, as forming the benchmarks of the definition. Fox (2000) concurs that there are still unresolved issues of definition of what exactly constitutes or defines critical psychology and emphasizes focus areas that critical psychologists ought to bring into the field. According to him, these different voices of emphasis should be the critical psychologists’ meeting as well as their points of departure in their quest to pursue shared goals using different routes (http://www.dennisfox.net). Consequent to Fox’s argument, I bring into the subject matter of Critical psychology a different focus and the often question claim as to the origin of psychological knowledge.

Most theories of Psychology stemmed from laborious laboratory research which was later documented as the underpinnings of Psychological thought. Moreover, these theories and psychological thought are imports, mainly from the West. The result has been a consumer-oriented Psychology consumed whole and reproduced completely. In addition, there has been a tendency by most scholars to base their arguments thereof on these same principles and underpinnings.

Consequently, what is crucially evident in the current realms of psychology is the overgeneralization that human behaviour stems from similar thought patterns expected to elicit same behaviour patterns. On the contrary, the Nandi Psyche was more pro-active than retroactive, expressed through proverbs punctuating communication. The Nandi seemed to have had a unique identity or at least wanted to be identified so. For example, much of their expressive language as discerned through interviews emphasizes this identity. With reference to this perceived unique identity are innumerable phrases “we the Nandi” that punctuated the participants’ conversation. Westen (1996: 3) seems to acknowledge the universality and yet culturally unique complexity of human nature when he concedes that “to understand psychology requires a constant movement between the micro-level of biology and the micro-level of culture” and that to understand Psychology is to intersect Biology with culture.

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The Semantics of Participant Types in Derived Verbs in Nandi

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By Chet A Creider 

Abstract

The semantics of three valency-changing verbal derivational suffixes in Nandi (a Nilo-Saharan language spoken in East Africa) are investigated. Two cases of polysemy and one of homonymy are found and related to general case theory (DeLancey 2000, Jakobson 1936, 1990) as well as to the general theory of concept formation (Rosch and Mervis 1996).

 

Last Updated ( Friday, 23 May 2008 01:02 ) Read more...
 

Warriors in heart of darkness: the Nandi resistance 1850-1897

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PROLOGUE: THE ARAB TRADER WARS

Isolated from the outside world, one might only speculate at the wonder of the first Nandi warriors who discovered the Arab caravan in the 1850's. Those warriors might not have known of earlier Arab caravans, because this was the first notable one in Nandi oral tradition. It was the time when the Sawe sub-sets were warriors and by 1854, the name Marmar ("to ornament a dress") had been conveyed upon a sub-set. The significance of this title might be derived from the major Arab defeat at Kipsoboi, but may have been attributed to the very successful raiding of Arab caravans by the Nandi. These were good years for the Nandi.

Part of the reason for the Nandi success was the limited access. The easiest approach was from the north-east, but a caravan had to travel two or three days before reaching principal Nandi settlements. This evidently was not preferable as the Arab caravans diverted east to Kavirondo and Mumias where food and protection was located. Since direct trade contact was not possible, the caravans after the 1850's rarely entered or camped in Nandi, a strange "middle man" system evolved.

Due to the casualties to the caravans, trusted Sotik and Dorobo agents were employed to act as "middle men". These agents would trade ivory and other coastal goods for cattle to the Nandi for a large commission. Enterprising Arab traders hoping to circumvent this arrangement often fell victims to a Nandi ploy. A few old Nandi warriors would meet the armed caravan and tell them that a large supply of ivory was only two or three days journey from the caravan. However, the Nandi were only willing to entertain a small Arab party to negotiate a trade. Dutifully, a party of twenty men would be dispatched with cloth, wire, and other trade goods only to be ambushed by the Nandi and massacred. Another ruse used by the Nandi was to send a small party of warriors to lead the prospective caravan into the depths of Nandi by the wrong road and then conduct a night attack. The Arab traders even attempted a tactic that had worked with other tribes, blood brotherhood. This consisted of sitting opposite one another, cutting the back of each other's hand and sucking the blood from one another's hand. The Nandi held no credence to such a foreign ceremony, and it only became another ploy to easily acquire coastal goods.

 

Last Updated ( Monday, 19 May 2008 05:40 ) Read more...
 

36 Ancient Chinese Stratagems of war explained

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The Chinese people have a cautious approach to war. Their caution is educated by a number of proverbs, short sentences of not more than five to six words but pregnant in interpretation. These stratagems are condensed from an absolute classic which is authored by a former General (Sun Tzu, appropriately written as Sun Zi), and which I have just acquired, The Art of War. The 36 stratagems of war, actually called the 36 Ancient Chinese Stratagems of War have been interpreted in many aspects and some of them are now applied by the most successful business executives all over the world. In the interest of society, I have sought out the explanations of these and wish to find out Nandi (Kalenjin) language equivalents. In due course I shall juxtapose these alongside the Chinese ones. I hope that reading them hones your business, academic, family and social stratagies. I have borrowed the explanations offered by somebody else, the Chinese explanations are beyond any young Chinese to interpret adequately, certainly it is Chinese to me!

The stratagems are grouped into six classes each with six stratagems:

1 -- Stratagems for the Stronger Force (1-6)
2 -- Stratagems for Two Equal Forces (7-12)
3 -- Stratagems for Direct Attack (13-18)
4 -- Stratagems to Confuse the Enemy (19-24)
5 -- Stratgems to Gain Ground (25-30)
6 -- Stratagems Before the Last Stand (31-36)

Read on to see the stratagems and see how they apply to your unique situation.

Last Updated ( Saturday, 11 August 2007 10:10 ) Read more...
 

The Nandi Dictionary

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There is a Nandi language dictionary, actually a Nandi-English cum English-Nandi dictionary. It is written by Jane Tapsubei and her husband Prof. Chet Creider of the Department of Anthropology, University of Western Ontario, London, Ontario Canada. Tapsubei has penned other rivetting must-reads like the one I have just wrapped up 'Two Lives: My Spirit and I' and another which is on the way here, entitled 'The Shrunken Dream (International Connections)'. Chet met Tapsubei, I gathered from the first book, when he was researching for his doctorate degree. Those times must have been difficult for any Nandi, indeed Kalenjin girl, and the struggles to break away from separated parents filled with hate for each other, to try and balance one's love for both of while not taking sides and the pressure to succeed drove Tapsubei to Canada and the future she now enjoys. Although entirely unrelated, Tapsubei's story sounded familiar to me.

It resonated with the story of my sister, Cherotich Cheison , who had to rediscover herself at the ripe age of 28, go back to primary school (class eight), do exceptionally well and proceed to high school (Moi Girls, Eldoret) from where she even did better and is now reading Veterinary Medicine at the University of Nairobi. Cherotich did all these as a mother of two, divorced by a young man who had no value for a woman. Quite a journey this, that our daughters travel! I am trying to find out more about Tapsubei's family. For now all I know is that the father belonged to the party of Kabianga, but I haven't been able to piece together the oreet (clan). Nonetheless, Tapsubei has done what we all should be proud of: documentation of our language in the context of removing the 'pumbavu' tag from anything African. 
Last Updated ( Thursday, 20 March 2008 03:43 ) Read more...
 
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