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| ====== Acholi ====== | ====== Acholi ====== | ||
| - | {{acholiland_uganda.png?500x400}} | + | Acholi language is spoken by the Acholi people. The majority of the Acholi people come from Northern [[Uganda |Uganda]]. In the past few years there has been a rise in the population of Acholi, therefore as a speech-language pathologist working in the Portland metro area, it is important to be familiar with the Acholi culture and language. Unfortunately, information regarding the specific demographics of Acholi in Portland was not found. |
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| ===== History ===== | ===== History ===== | ||
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| + | It is important to consider the history and possible effects of war on populations of Acholi refugees that Portland SLP’s may work with. | ||
| Acholi: An ethnic group from northern Uganda and southern Sudan. | Acholi: An ethnic group from northern Uganda and southern Sudan. | ||
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| Acholiland: Commonly refers to the geographic area they used to inhabit. | Acholiland: Commonly refers to the geographic area they used to inhabit. | ||
| - | Due to British colonial influences Acholi people comprised the majority of manual labor and military in northern Uganda. | + | __Timeline__ |
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| + | Due to British colonial influences, Acholi people comprised the majority of manual labor and military in northern Uganda. | ||
| 1962: Milton Obote led Uganda towards independence from British colonialism and held the position of Prime Minister of Uganda from 1962-1966 and President of Uganda from 1966-1985. | 1962: Milton Obote led Uganda towards independence from British colonialism and held the position of Prime Minister of Uganda from 1962-1966 and President of Uganda from 1966-1985. | ||
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| 1986: National Resistance Army (NRA) led by current Ugandan President, Yoweri Museveni, defeated Okello and the Acholi army. | 1986: National Resistance Army (NRA) led by current Ugandan President, Yoweri Museveni, defeated Okello and the Acholi army. | ||
| - | For the last twenty years the Acholi have been victims to constant war between the NRA and the Lord’s Resistance Army (LRA) a Christian fundamentalist group led by Joseph Kony. According to the United Nations High Commissioner for Refugees (UNHCR), “the group largely comprises the Acholi, but does not represent group interests. Many of its soldiers are recruited forcibly and a significant proportion are children.” Attempts to avoid LRA led thousands of “Invisible” children living in rural villages to commute to cities under the cover of darkness. | + | For the last 20 years, the Acholi have been victims of constant war between the NRA and the Lord’s Resistance Army (LRA) a Christian fundamentalist group led by Joseph Kony. According to the United Nations High Commissioner for Refugees (UNHCR)((Minorities at Risk Project. (December 31, 2003). Assessment for Acholi in Uganda. Retrieved from http://www.unhcr.org/refworld/docid/469f3ade1e.html)), “the group largely comprises the Acholi, but does not represent group interests. Many of its soldiers are recruited forcibly and a significant proportion are children.” Attempts to avoid LRA led to thousands of “Invisible” children living in rural villages to commute to cities under the cover of darkness. |
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| + | __Effects of war__ | ||
| The war has had a devastating impact on the region and the people. It is estimated that more than 1.5 million people have been displaced. In 2002, the government gave the people 48 hours to vacate their homes and villages in anticipation of increased hostilities with the LRA. The Acholi had to leave everything and flee to government created Internally Displaced Person’s (IDPs) camps. This destroyed their traditional ways of life and forced many in to poverty and dependence on aid. | The war has had a devastating impact on the region and the people. It is estimated that more than 1.5 million people have been displaced. In 2002, the government gave the people 48 hours to vacate their homes and villages in anticipation of increased hostilities with the LRA. The Acholi had to leave everything and flee to government created Internally Displaced Person’s (IDPs) camps. This destroyed their traditional ways of life and forced many in to poverty and dependence on aid. | ||
| - | Facts & Figures (United Nations Development Program Uganda) | + | Peace talks took place between June of 2006 and March of 2008 mediated by the Southern Sudanese government but failed in April 2008 when Joseph Kony refused to sign the Final Peace Agreement. This was the longest period of peace in northern Uganda in 23 years.((Invisible Children. Uganda today. Retrieved from http://www.invisiblechildren.com/about/history/)) |
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| + | __Facts & Figures__ (United Nations Development Program Uganda)((United Nations Development Programme UGANDA. Crisis prevention and recovery. Retrieved from http://www.undp.or.ug/focusarea/4)) | ||
| • 3.9 million: population living in absolute poverty in Northern Uganda (2004) | • 3.9 million: population living in absolute poverty in Northern Uganda (2004) | ||
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| • One in three young men and one in six young women has been abducted at some point in his/her life | • One in three young men and one in six young women has been abducted at some point in his/her life | ||
| - | Peace talks took place between June of 2006 and March of 2008 mediated by the Southern Sudanese government but failed in April 2008 when Joseph Kony refused to sign the Final Peace Agreement. This was the longest period of peace in northern Uganda in 23 years. | + | |
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| + | //Thousands of Acholi have not been able to return to their villages, some have sought refuge in other countries such as the Americas, Europe, and Australia.// | ||
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| + | For an oral account of history as told by an Acholi elder visit http://vimeo.com/6822367 | ||
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| + | ===== Cultural Aspects ===== | ||
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| + | ((Ocitti, J. P. (1973). African indigenous education, as practised by the Acholi of Uganda/ J. P. Ocitti. Nairobi: East African Literature Bureau.)) | ||
| - | Thousands of Acholi have not been able to return to their villages, some have sought refuge in other countries such as the Americas, Europe, and Australia. | ||
| - | ===== Cultural Aspects ===== | ||
| - | ==== Marriage ==== | ||
| - | Acholi believe that marriage is an obligation that every person ought to fulfill if he desired to live an orderly and normal life (Ocitti, 1973). A man is considered abnormal if he did not marry and had little social standing in the community regardless of his achievements. Women are expected to grow up and get married as well. Some of the qualities usually sought in a woman are youth physical beauty, moral qualities as reflected by obedience, ability and fidelity. The qualities sought of a man are first and foremost, hardworking, good-looking, and able to pay the marriage payment; someone who is outstanding in hunting, fighting and dancing and whose family records are good as well. | ||
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| ==== Birth ==== | ==== Birth ==== | ||
| - | During pregnancy, mothers are advised not to be away from home (Ocitti, 1973). The mother would usually use the centre post of the hut for support while a //lacol// (midwife) delivered the baby into her outstretched arms. The placenta would be buried outside the home, under the woman’s granary, in the bush or by the river. Care was taken that the placenta was buried out of reach of those who might use it to charm the child. The //lacol// would not touch the ground with her hands when they still contained the blood of the placenta because it was feared in such an event, the mother would become barren. If complications were found during birth, a medicine man would be invited. He would administer medicine and then rub the back and belly of the woman. If the medicine man failed, the jwara (diviner) would be consulted. She would give treatment involving the insertion of a bamboo stick into the woman. She would then hold a chicken by the legs and flutter it around the expectant mother’s head while uttering a prayer. If the child’s genitals were touched, it was believed the child would be infertile. The mother was not supposed to look up at the sky otherwise the child would be impotent (Ocitti, 1973). | + | Please be aware that the source for this information is from 1973. The current culture of the Acholi could be quite different now. We've included information on birthing to demonstrate how superstitions/religious beliefs contribute to views of disability and what factors may play a part. |
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| + | During pregnancy, mothers are advised not to be away from home. The mother would usually use the center post of the hut for support while a //lacol// (midwife) delivered the baby into her outstretched arms. The placenta would be buried outside the home, under the woman’s granary, in the bush or by the river. Care was taken that the placenta was buried out of reach of those who might use it to harm the child. The //lacol// would not touch the ground with her hands when they still contained the blood of the placenta because it was feared in such an event, the mother would become barren. If complications were found during birth, a medicine man would be invited. He would administer medicine and then rub the back and belly of the woman. If the medicine man failed, the jwara (diviner) would be consulted. She would hold a chicken by the legs and flutter it around the expectant mother’s head while uttering a prayer. If the child’s genitals were touched, it was believed the child would be infertile. The mother was not supposed to look up at the sky otherwise the child would be impotent. | ||
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| ==== Post-Natal care ==== | ==== Post-Natal care ==== | ||
| - | After 3-6 weeks a baby is carried much of the time on the backs of the mother, child nurse, or elder sister during the day. After three months the child is able to be straddled to the hip. Parents encourage the child to talk as soon as a child could coo or gesture. Later on, he is encouraged to repeat words or follow instructions. Parents often question what their child has learned by asking “What is this?” and “Who is this?” Children would learn nursery rhymes and sing them at play times. Children are shown a great deal of affection by embraces, cuddling, tickling, caressed but kissing is not a known form of affection in Acholi. A mother who turns a deaf ear to a child’s cry was regarded as very unkind and unsympathetic. Tantrums and other aggressive feelings are usually met with scolding, strong warning or beating. To inculcate good habits in their children, incentive methods are used such as encouragement, rewards, approval and praise (Ocitti, 1973). | + | Starting at 3-6 weeks of age, an Acholi baby is carried much of the time on the backs of the mother, child nurse, or elder sister during the day. After three months, the child is able to be straddled to the hip. Parents encourage the child to talk as soon as a child can coo or gesture. Later on, he is encouraged to repeat words or follow instructions. Parents often question what their child has learned by asking “What is this?” and “Who is this?” Children would learn nursery rhymes and sing them at play times. Children are shown a great deal of affection by embraces, cuddling, tickling, caressed but kissing is not a known form of affection in Acholi. A mother who turns a deaf ear to a child’s cry was regarded as very unkind and unsympathetic. Tantrums and other aggressive feelings are usually met with scolding, strong warning or beating. To inculcate good habits in their children, incentive methods are used such as encouragement, rewards, approval and praise. |
| - | Children with language disorders are often respected, partly for the fear that their spirits after their death might come back and into the world to haunt people who had been unkind to them. Vocabulary related to language disorders includes: “latelebe oto”- one who has unintelligible speech whose nerves connecting the tongue to the brain was damaged or dead; “lagwong” one who lisps; “ladwal” a person who stutters (Ocitti, 1973). | + | Children with language disorders are often respected, partly for the fear that their spirits after their death might come back and into the world to haunt people who had been unkind to them. Vocabulary related to language disorders includes: “latelebe oto”- one who has unintelligible speech whose nerves connecting the tongue to the brain was damaged or dead; “lagwong” one who lisps; “ladwal” a person who stutters. |
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| - | ==== Feeding ==== | ||
| - | Transition from breast feeding to eating adult food was usually a gradual one as most mothers made it a point to see that their infants got used to a mixed diet from about one year. Most mothers that were interviewed held the opinion that they began thinking about weaning only when the breast milk was not enough or when the baby was fond of biting the nipples (Ocitti, 1973). The transition form breast feeding to adult food was a gradual one. Usually “nyuka” (gruel) or liquid food was introduced. Then the infant is gradually given “kwon”, (a stiff dough like preparation form millet) and sweet potatoes or meat. Great care was taken to see that whatever was given was soft. A study found that 41% of children aged 19 to 24 months were still breast fed. A common method to stop breast feeding was to put red pepper on the nipples. | ||
| - | During pregnancy, mothers advised not to be away from home. The mother would usually use the centre post of the hut for support while a lacol (midwife) delivered the baby into her outstretched arms. The placenta would be buried outside the home, under the woman’s granary, in the bush or by the river. Care was taken that the placenta was buried out of reach of those who might use it to charm the child. The lacol would not touch the ground with her hands when they still contained the blood of the placenta because it was feared in such an event, the mother would become barren (Ocitti, 1973). | ||
| - | If complications were found during birth, a medicine man would be invited. He would administer medicine and then rub the back and belly of the woman. If the medicine man failed, the jwara (diviner) would be consulted. She would give treatment involving the insertion of a bamboo stick into the woman. She would then hold a chicken by the legs and flutter it around the expectant mother’s head while uttering a prayer. If the child’s genitals were touched, it was believed the child would be infertile. The mother was not supposed to look up at the sky otherwise the child would be impotent. | + | ==== Feeding ==== |
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| + | For Acholi in Uganda, the transition from breast feeding to eating adult food was usually a gradual one as most mothers made it a point to see that their infants got used to a mixed diet from about one year. Most mothers interviewed in the resource for this information began thinking about weaning only when the breast milk was not enough or when the baby was fond of biting the nipples. The transition from breast feeding to adult food is a gradual. Usually “nyuka” (gruel) or liquid food was introduced. Then the infant is gradually given “kwon”, (a stiff dough like preparation form millet) and sweet potatoes or meat. Great care was taken to see that whatever was given was soft. A study found that 41% of children aged 19 to 24 months were still breast fed. A common method to stop breast feeding was to put red pepper on the nipples. | ||
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| ==== The Role of Religion in Acholi Culture ==== | ==== The Role of Religion in Acholi Culture ==== | ||
| - | The Acholi believed in a supreme being called Jok. The shrine for Jok was known as the Abila. All sacrificed were made in the abila. The spirits of the dead were believed to appear near the abila. They were offered meat, pudding, simsim and beer. The missionaries forced the Acholi to adopt the concept of lubanga to represent God. Formerly, among the Acholi, the term Lubaya was used to mean death or evil. No huts or shrines were built for Lubanga in the villages. Sacrifices or cooking for Lubanga was done outside the village and the dung of fowls was often added to his food as another step to degrade him. | + | In Uganda, many of the Acholi believed in a supreme being called Jok. The shrine for Jok was known as the Abila. All sacrificed were made in the abila. The spirits of the dead were believed to appear near the abila. They were offered meat, pudding, simsim and beer. The missionaries forced the Acholi to adopt the concept of lubanga to represent God. Formerly, among the Acholi, the term Lubaya was used to mean death or evil. No huts or shrines were built for Lubanga in the villages. Sacrifices or cooking for Lubanga was done outside the village and the dung of fowls was often added to his food as another step to degrade him. |
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| + | ==== Marriage ==== | ||
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| + | Many Acholi believe that marriage is an obligation that every person ought to fulfill to live an orderly and normal life. Many considered a man abnormal if he did not marry and he would have little social standing in the community regardless of his achievements. Women are expected to marry as well. Traditionally, some of the qualities sought in a woman were youth, physical beauty, moral qualities as reflected by obedience, ability and fidelity. The qualities sought of a man are first and foremost, hardworking, good-looking, and able to pay the marriage payment; someone who is outstanding in hunting, fighting and dancing and whose family records are good as well. | ||
| ==== Life after death ==== | ==== Life after death ==== | ||
| - | (Ocitti, 1973) The Acholi believe that, after death the spirits or souls go to live in the hand of the Creator Spirit. Both the good and the malefactors go to the same God and are received or dealt with separately. The Acholi people believe that after death, their ancestors keep themselves active and are interested in the welfare of the children left behind on earth. | + | Many of the Acholi believe that, after death the spirits or souls go to live in the hand of the Creator Spirit. Both the good and the malefactors go to the same God and are received or dealt with separately. Some of the Acholi people believe that after death, their ancestors keep themselves active and are interested in the welfare of the children left behind on earth. |
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| ==== Witchcraft or magic ==== | ==== Witchcraft or magic ==== | ||
| - | There is a wide belief in black magic. //Lajok// is generally one who generally harmed other human beings or property through evil means. A sorcerer (//Layir//) is believed to have the power of casting an evil eye on someone who refused to give him (or her) something he had asked for. A sorcerer might make the victim blind and it was only when the victim made a genuine public apology that the sorcerer would use his charm to restore his sight. A //latal// on the other hand, is someone who practiced black magic by dancing round peoples houses at night for evil purposes. Using ash and placing charms in a courtyard, a latal can put everyone in the house to sleep by touching the building. He can then roam around freely. Magic can help with success in hunting, legal cases in court, economic production or gain, political favors, healing magic and purification (Ocitti, 1973). | + | There is a wide belief in black magic. //Lajok// is generally one who generally harmed other human beings or property through evil means. A sorcerer (//Layir//) is believed to have the power of casting an evil eye on someone who refused to give him (or her) something he had asked for. A sorcerer might make the victim blind and it was only when the victim made a genuine public apology that the sorcerer would use his charm to restore his sight. A //latal// on the other hand, is someone who practiced black magic by dancing round peoples houses at night for evil purposes. Using ash and placing charms in a courtyard, a latal can put everyone in the house to sleep by touching the building. He can then roam around freely. Magic can help with success in hunting, legal cases in court, economic production or gain, political favors, healing magic and purification. |
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| ===== Language ===== | ===== Language ===== | ||
| - | In **Language in Uganda**, Ladefoged, Glick and Criper discuss the four major groups of languages in Uganda. The four major groups are Bantu, Sudanic, Eastern Nilotic, and Western Nilotic. These four groups of languages can be as similar as English to French and as different as English to Chinese (p. 17). In addition to the wide range of similarities and differences among Ugandan languages, there are no clear geographical boundaries of languages. The geographical location of Uganda, the middle of Africa, establishes the region as a mixture of different languages. It’s very common to have neighboring towns speaking different languages. This is a result of the numerous wars in Africa, which causes consistent waves of different settlements. As a consequence, there are not very clear geographical boundaries of the languages and many Ugandans are bilingual. The languages they speak are dependent on the areas in which they live. | + | The majority of Acholi is spoken in Uganda, Sudan, and Australia. Uganda has the majority of the Acholi population. The four major languages in Uganda are Bantu, Sudanic, Eastern Nilotic, and Western Nilotic. These four groups of languages can be as similar as English to French and as different as English to Chinese. In addition to the wide range of similarities and differences among Ugandan languages, there are no clear geographical boundaries of languages. The geographical location of Uganda, the middle of Africa, establishes the region as a mixture of different languages. It’s very common to have neighboring towns speaking different languages. This is a result of the numerous wars in Africa, which causes consistent waves of different settlements. As a consequence, there are not very clear geographical boundaries of the languages and many Ugandans are bilingual. The languages they speak are dependent on the areas in which they live.((Ladefoged, P., Glick, R., & Criper, C. (1972). Language in Uganda. London, New York: Oxford Press.)) |
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| - | Acholi is classified under the Western Nilotic language, along with Lango and Alur. Generally, northern central Uganda is dominated by Western Nilotic Languages which approximately 12% of Uganda speaks. Acholi, Lango and Alur are dialects of Lwo. These three languages have “about 84-90% of their vocabulary in common” (Ladefoged, pg. 80). | + | |
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| - | Dialect is . The following diagram represents the presumed historical relationships between Sudanic, Eastern Nilotic and Western Nilotic. It’s important to note that the Sudanic language is from a separate path. | + | |
| - | Diagram pg. 33 | + | |
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| + | Acholi is classified under the Western Nilotic language, along with Lango and Alur. Alternate names for Acholi include: Acoli, Acooli, Akoli, Atscholi, Dok Acoli, Gang, Log Acoli, Lwo, Lwoo, and Shuli. Northern central Uganda is dominated by Western Nilotic Languages which approximately 12% of Uganda speaks. Acholi, Lango and Alur are dialects of Lwo. These three languages have “about 84-90% of their vocabulary in common”.((Ladefoged, P., Glick, R., & Criper, C. (1972). Language in Uganda. London, New York: Oxford Press.)) | ||
| ==== Phonology ==== | ==== Phonology ==== | ||
| + | ((Ladefoged, P., Glick, R., & Criper, C. (1972). Language in Uganda. London, New York: Oxford Press.)) | ||
| - | Ladefoged, Glick and Criper explain that Acholi has a complicated vowel system with 10 vowel qualities divided into two sets of 5. The second set is an intermediate in quality between those of the first set. The difference of quality between the vowels is voice quality, the way in which the vocal folds vibrate. Words produced in Acholi tend to exercise vowal harmony where words have the same quality of vowels, meaning one word either encompasses either one kind of vowel quality or another (pg. 38). In addition to voice quality of vowels, Acholi contrasts between long and short vowels. | + | Acholi has a complicated vowel system with 10 vowel qualities divided into two sets of 5. The second set is an intermediate in quality between those of the first set. The difference of quality between the vowels is voice quality, the way in which the vocal folds vibrate. Words produced in Acholi tend to exercise vowal harmony where words have the same quality of vowels, meaning one word either encompasses either one kind of vowel quality or another. In addition to voice quality of vowels, Acholi contrasts between long and short vowels. |
| {{vowels.jpg?700x250}} | {{vowels.jpg?700x250}} | ||
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| {{consanants.jpg?300x250}} | {{consanants.jpg?300x250}} | ||
| - | The /c/ can be regarded as an affricate because the sound is created with friction. Acholi has a variant of /t/ that is close to a vowel like voiced alveolar tap in English, as in butter. The main difference between Acholi and English is the fricatives. Acholi only has labial fricative /f/ and /v/. These labial fricatives can also be used as affricates when adding /pf/and /bv/ (Ladefoged, pg. 43). | + | The /c/ can be regarded as an affricate because the sound is created with friction. Acholi has a variant of /t/ that is close to a vowel like voiced alveolar tap in English, as in butter. The main difference between Acholi and English is the fricatives. Acholi only has labial fricative /f/ and /v/. These labial fricatives can also be used as affricates when adding /pf/and /bv/. |
| - | ==== Semantics ==== | ||
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| - | ==== Syntax ==== | ||
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| - | ==== Morphology ==== | ||
| ==== Suprasegmentals ==== | ==== Suprasegmentals ==== | ||
| - | Ladefoged and colleages further touch upon the suprasegmentals of Acholi. As with English pitch is used for differentiating between questions and statements. Pitch is also used for distinguishing between words, just as stress is used in English (pg. 44). | + | Pitch and stress is used for differentiating between questions and statements, just as in English. ((Ladefoged, P., Glick, R., & Criper, C. (1972). Language in Uganda. London, New York: Oxford Press.)) |
| ==== Code switching of English and Acholi languages ==== | ==== Code switching of English and Acholi languages ==== | ||
| - | In the article //Embedded Language Elements in Acholi/English codeswitching: What’s going on?// By Carol Myers-Scotton, the act of codeswitching “taps into the reservoirs of semantic/pragmatic fields, and social and psychological associations of words and phrases in not just one language, but in two (or more)” pg. 3-4. This article points out the importance of codeswitching as a motivation to “convey the speaker’s intentions” which as a bilingual speaker can be more effective in the two practiced languages. This is the case for individuals who speak both English and Acholi. This research supports that using the Embedded Language elements of Acholi doesn’t compromise the morphosyntactic frame of an English/Acholi bilingual clause through an analysis of the Acholi/English codeswitching corpus. This analysis supports that “morphosyntactic structures of languages are more flexible than often assumed. As long as abstract grammatical features critical to the Matrix Language are realized, morphosyntax can accommodate to lexical input.” (pg. 4). | + | The act of codeswitching “taps into the reservoirs of semantic/pragmatic fields, and social and psychological associations of words and phrases in not just one language, but in two (or more)”.((Myers-Scotton, C. (2005). Embedded Language elements in Acholi/English Codeswitching: What’s going on?. Language matters studies in the languages of Southern Africa, 38 (1), p. 3-18.)) This article points out the importance of codeswitching as a motivation to “convey the speaker’s intentions”((Myers-Scotton, C. (2005). Embedded Language elements in Acholi/English Codeswitching: What’s going on?. Language matters studies in the languages of Southern Africa, 38 (1), p. 3-18.)) which as a bilingual speaker can be more effective in the two practiced languages. This is the case for individuals who speak both English and Acholi. This research supports that using the Embedded Language elements of Acholi doesn’t compromise the morphosyntactic frame of an English/Acholi bilingual clause through an analysis of the Acholi/English codeswitching corpus. This analysis supports that “morphosyntactic structures of languages are more flexible than often assumed. As long as abstract grammatical features critical to the Matrix Language are realized, morphosyntax can accommodate to lexical input.”((Myers-Scotton, C. (2005). Embedded Language elements in Acholi/English Codeswitching: What’s going on?. Language matters studies in the languages of Southern Africa, 38 (1), p. 3-18.)) |
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| + | For further specifications of morphology and syntax, please refer to the following article: | ||
| + | http://www.latrobe.edu.au/linguistics/LaTrobePapersinLinguistics/Vol%2002/03Bavin.pdf | ||
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| + | To hear the Acholi language: | ||
| + | http://globalrecordings.net/language/940 | ||
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| ===== Topics for Bilingualism/Disorders Evaluated from a Cultural Linguistic Framework ===== | ===== Topics for Bilingualism/Disorders Evaluated from a Cultural Linguistic Framework ===== | ||
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| + | [[Bilingualism |For more general information regarding working with bilingual children, please click here.]] | ||
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| ===== Suggestions for Assessment/treatment ===== | ===== Suggestions for Assessment/treatment ===== | ||
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| Pronounciation- The sound /m/ as in "man" is actually a plosive and involves tightening of lips first and is pronounced in a delayed manner. | Pronounciation- The sound /m/ as in "man" is actually a plosive and involves tightening of lips first and is pronounced in a delayed manner. | ||
| The sound /w/ as in which is best pronounced when the two lips part almost suddenly. | The sound /w/ as in which is best pronounced when the two lips part almost suddenly. | ||
| - | /ny/ is a nasal palatal that does not have an English equivalent (Okidi, 2000). | + | /ny/ is a nasal palatal that does not have an English equivalent.((Okidi, F. (2000). Acholi for beginners: Grammar : Acholi-English, English-Acholi. London: Pilato.)) |
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| ==== Cultural considerations ==== | ==== Cultural considerations ==== | ||
| - | War and the effects on children of Uganda. Betancourt (2009) provided research on the effects of war among displaced children in Northern Uganda. Many local acholi syndromes are similar to western definitions. Those that are described included psychiatric disorders of mood, anxiety and conduct problems. The mood disorders include depressed mood, diminished interest in activities activities, fatigue, feelings of worthlessness and guilt, inability to concentrate, recurrent thoughts of death and suicide. Anxiety problems include increased arousal and restlessness. Conduct problems include aggressive behavior that causes or threatens physical harm to others such as fighting as well as associated symptoms of deceitfulness, using bad language, drinking alcohol and using drugs. | + | As an SLP, one should consider the war and the effects on children of Uganda. Betancourt (2009)((Betancourt, T. (2009) A Qualitative Study of Mental Health Problems among Children Displaced by War in Northern Uganda. Transcultural psychiatry (1363-4615), 46 (2), p. 238.))provided research on the effects of war among displaced children in Northern Uganda. Many local acholi syndromes are similar to western definitions. Those that are described included psychiatric disorders of mood, anxiety and conduct problems. The mood disorders include depressed mood, diminished interest in activities activities, fatigue, feelings of worthlessness and guilt, inability to concentrate, recurrent thoughts of death and suicide. Anxiety problems include increased arousal and restlessness. Conduct problems include aggressive behavior that causes or threatens physical harm to others such as fighting as well as associated symptoms of deceitfulness, using bad language, drinking alcohol and using drugs. |
| - | Culturally specific symptoms also emerged. For example,“sitting //kumu//”(sitting while holding one’s cheek in their hand) and not greeting people were described as symptoms of the locally derived mood disorder //kumu//. In the Acholi culture, to not extend a kind greeting to others you encounter is offensive and an important indicator of distress (Betancourt, 2009). | + | Culturally specific symptoms also emerged. For example,“sitting //kumu//”(sitting while holding one’s cheek in their hand) and not greeting people were described as symptoms of the locally derived mood disorder //kumu//. In the Acholi culture, to not extend a kind greeting to others you encounter is offensive and an important indicator of distress. |
| Children with language disorders are often respected, partly for the fear that their spirits after their death might come back and into the world to haunt people who had been unkind to them. Vocabulary related to language disorders includes: //latelebe oto//- one who has unintelligible speech whose nerves connecting the tongue to the brain was damaged or dead; //lagwong// one who lisps; //ladwal// a person who stutters. | Children with language disorders are often respected, partly for the fear that their spirits after their death might come back and into the world to haunt people who had been unkind to them. Vocabulary related to language disorders includes: //latelebe oto//- one who has unintelligible speech whose nerves connecting the tongue to the brain was damaged or dead; //lagwong// one who lisps; //ladwal// a person who stutters. | ||
| - | ====== References ====== | + | ====== Links ====== |
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| + | Immigrant & Refugee Community Organization (IRCO) is a local resource for immigrants, refugees, and those working with people in these populations. http://www.irco.org/ | ||
| - | Betancourt, T. (2009) A Qualitative Study of Mental Health Problems among Children Displaced by War in Northern Uganda. Transcultural psychiatry (1363-4615), 46 (2), p. 238. | + | For more information on Invisible Children and the effects of war on children visit http://www.invisiblechildren.com/home.php |
| - | Ocitti, J. P. (1973). African indigenous education, as practised by the Acholi of Uganda/ J. P. Ocitti. Nairobi: East African Literature Bureau. | + | Other resources about the Acholi language: |
| + | http://www.gurtong.org/resourcecenter/people/profile_tribe.asp?TribeID=92 | ||
| + | http://www.ethnologue.com/show_language.asp?code=ach | ||
| - | Okidi, F. (2000). Acholi for beginners: Grammar : Acholi-English, English-Acholi. London: Pilato. | ||
| + | Web page authored by Maya Zahm, Ken Hughes, and Janelle Dunn | ||
| - | ~~DISCUSSION:on~~ | + | ~~DISCUSSION:off~~ |