Department of African Languages

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Open Access
Government intervention strategies in HIV/AIDS child-headed households: a case study of Sekhukhune District Municipality
(2010-03) Mashabela, Segotji Elias
Open Access
Tsenguluso ya likhaulambilu la ndifhedzo ho sedziwa dirama ya 'Zwo Itwa" ya Vho-Mahamba M. A. na "Madombini a ngoho" ya Vho-Milubi N, A.
(2010-09) Rannzwa, Fulufhelo; Tshithukhe, S. A.
Revenge tragedy is a type of drama characterized by serious actions that causes tragic death. It is a drama in which the dominant motive is revenge for a real or imagined injury. Very little has been done on revenge tragedy. This research is based on the analysis of the tragic drama that is dominated by revenge with special reference to Mahamba's drama "Zwo ltwa" and Milubi's drama "Madombini a ngoho". Focus will be on the identification of causes as well as effects which lead to revenge. Revenge breeds conflict, misunderstandings and killings. In "Zwo ttwa conflict is based on revenge between two characters, Gumani and Matidze. The two are always at loggerheads, they always quarrel. Gumani accuses Matidze of being a wizard, so is Matidze, he also accuses Gumani of being a wizard. Gumani accuses Matidze of bewitching his son Nditsheni. When Nditsheni becomes ill he accuses Matidze of beating him. What Gumani's son does not reveal is that he fell off the donkey he was riding while he was herding his father's cattle and got injured. When he becomes seriously ill. Gumani's son blames Matidze for beating him. This enrages Gumani, who then strongly accuses Matidze for bewitching his son. In this drama conflict continues to grow. The two reach to an extent of going to consult a witch-doctor and the Matidze family is falsely accused. When they come back from the witch-doctor, Gumani discovers that his son is dead. He becomes furious; he then decides to take the law in his hands. He goes to Matidze's place and kills him. He also kills Chief Ravhudzulo and he eventually takes his own life by hanging himself. All these actions are caused by revenge. In Milubi's drama "Madombini a ngoho", revenge is brought about by Mr Khavhe's bad behaviour. Mr Khavhe works for the police. He is a secret agent of the police (police informer). He goes around looking for people who, according to him, are enemies to the government. One of his culprits is Mr Fhedzi. He reports Fhedzi to the police accusing him of plotting the downfall of the government. He advices Fhedzi to work for the state. When Fhedzi refuses, he starts selling him to the police. They arrest him; he is tortured and eventually dies. After Fhedzi's death, the community decides to revenge against Fhedzi. During Fhedzi's funeral the community/people catch Khavhe and then douse him with petrol. They burn him alive. Like in the other drama "Zwo Hwa", the communities take the law into their own hands. Revenge in its true sense is depicted in the two dramas. Qirama ya !ikhaulambilu ndi lushaka lwa girama lune lwa talulea nga u vha na mabukayoa shushaho. Ndi girama ine muhumbulo muhulwane wayo wav ha ndifhedzo ya vhukuma kana ndifhedzo ya muhumbulo. Tsenguluso thukhu thukhu yo itwa nga ha girama ya !ikhaulambilu la ndifhedzo. Heyi tsedzuluso yo livhiswa kha tsenguluso ya girama ya !ikhaulambilu !a ndifhedzo ho sedzwa bugu ya girama ya Vho-Mahamba "Zwo rtwa" na ya Vho-Milubi "Madombini a ngoho". Atha hu govha hu tshi khou senguluswa uri zwiitisi zwi no ita uri hu vhe na ndifhedzo. Ndifhedzo i gisa khugano, dziphambano na mabulayo. Kha bugu ya "Zwo ftwa" khugano yo livhiswa kha khugano vhukati ha vhaanewa vhavhili, Vho-Guani na Vho-Matidze. Vhaanewa avha vhavhili vha dzula vha tshi khou lwa na u semana. Vho-Gumani vha ri Vho-Matidze ndi muloi na Vho-Matidze vha ri Vho-Gumani ndi muloi. Vho-Gumani vha ri Vho-Matidze vha khou Iowa riwana wavho wa mutukana Nnditsheni vha ri Vho-Matidze vho mu rwa ngeno a sa ambi uri ene o tou wa ntha ha donngi ye a vha a khou i reila musi a tshi khou lisa kholomo dza khotsi awe a huvhala. Musi a tshi lwala lwa vhukuma, Nnditsheni u tou oaoa u amba uri o rwiwa nga Vho- Matidze. lzwi zwi tutuwedza Vho-Gumani uri vha tou amba vho khwatha uri Vho-Matidze vha khou Iowa riwana wavho. Kha heyi bugu ya girama, khugano i a hulela he avha vhabvumbedzwa vha tshimbila vha ya na dziriangani u vhonisa he Vho-Matidze vha farwa ha pfi ndi vhone vhane vha khou Iowa. Musi vha tshi vhuya mungomeni, Vho-Gumani vha wana riwana wavho o lovha vha mbo gi gaga vha humbula u dzhia mulayo vha u vhea zwangani zwavho. Vha tuwa vha ya mugini wa Vho Matidze vha vha vhulaha. Vha dovha vha vhulaha khosi Vho-Ravhudzulo na vhone vha fhedza vho gi vhulaha nga u tou gihunga. Zwiwo hezwi zwothe zwo bvelelaho zwo itiswa nga ndifhedzo. Kha girama ya Vho-Milubi, "Madombini a ngoho", ndifhedzo i khou giswa nga Vho-Khavhe vhane vha sa vhe na mikhwa. Vho-Khavhe ndi tsevhi ya mapholisa lwa tshidzumbeni. Vha shuma u toga vhathu vhane vha vha maswina kha muvhuso, vhane vha ita zwithu zwo bvaho kha muvhuso. Swina !ihulwane ndi Vho-Fhedzi. Vho-Khavhe vha vhudza mapholisa uri Vho-Fhedzi ndi vhone vhane vha khou wisa muvhuso. Vha dovha vha ri Vho-Fhedzi kha vha litshe zwine vha vha khazwo vha shumele muvhuso, musi Vho-Fhedzi vha tshi hana, vha thoma u vha rengisela mapholisa. lzwi zwi ita uri Vho Fhedzi vha farwe vha tambudzwe u swika vha tshi lovha. Nga murahu ha lufu lwa Vho-Fhedzi, lushaka lu vutshela Vho-Khavhe lwa vha vhulaha nga u tou vha shela nga pi!irolo. Vho vha fhisa vha tshi khou tshila. U fana na girama ya "Zwo ltwa" lushaka lwo dzhia mulayo lwa u vhea zwangani zwalwo. Ndifhedzo kha hedzi bugu mbili dza girama i khagala.
Open Access
Nkanelo wa theme ra "Thriller" eka tinovhele ta ntlhanu leti hlawuriweke ta Xitsonga
(2011-09) Mabaso-Nkuna, Raesibe Florah; Babane, M. T.
See the attached abstract below
Open Access
Nxopaxopo wa theme ra nemesis (memesis) eka tinovhele ta ntlhanu leti hlawuriweke eka Xitsonga
(2011-09) Mtebule, Gebuza Gilbert; Babane, M. T.
Open Access
Tlhoriso le lehloyo la batswantle mo go papadi ya M.S. Serudu: naga ga di etelane
(2011-09-18) Seokgo, Makoto Rachael; Makgopa, M. A.; Mphasha, L. E.
Every country sees itself running its affairs in a proper way. It does not know what is happening in foreign or neighboring countries. All what she knows is only what comes in the form of news. The researcher will use the concept analysis theory to conduct the study. The concept, "xenophobia", will be defined and analyzed based on Boehnke (2001) theories; e.g. Gestalt theory, Psychoanalytic theory. The study will also demonstrate the significance of the new curriculum in South Africa. The contents of the drama are contextualized for a proper understanding. Foreign nationals such as Mphaka left their countries with the hope of finding greener pastures where they were going. Mphaka left his own country; Bonwatau, because of oppression and lack of basic human rights. He had hoped that arriving at Takone he would be warmly welcomed. He later realized that he was only bluffing himself. Even if there was no oppression of the law per se there was a certain kind of oppression which affected foreign nationals only. Foreign nationals were not welcomed for fear that they would take up positions meant for children of the soil. Mphaka tried to bring about changes in the education system of that country but only to be told that he was rushing changes. He left Takone without his ideas/suggestions being accepted. At the Island of Mogadisho where he hoped he would find greener pastures than at Takone, he came across citizens of an area which did not welcome foreigners. Mphaka was offered a higher position because of his higher academic qualification. But after a while, sons of the soil, who went through his hands, started plotting to overthrow him from his position. There was a saying that he had become a stumbling block to children of the soil to move to the upper position of the promotion ladder. Mphaka's life resembles the type of life we are facing everyday, that of xenophobic incidences in our own democratic country which is characterized by peace. This book can be read by people from all walks of life regardless of their different cultural backgrounds or it can be used to teach the nation how it must live with foreigners without segregation.
Open Access
Nxopaxopo wa dinothexini na khonothexini eka Xitsonga
(2012-09) Masia, Hlupheka Enock; Hlungwani, M, C.
Eka dyondzo leyi ku xopaxopiwa dinothexini na khonothexini. Dinothexini i nhlamuselo ya rito ya ntumbuluko yo kongoma leyi kumekaka eka dikixinari. Hi marito man'wana, dinothexini i nhlamuselo khonsepetiwali ya rito. Kasi, khonothexini i nhlamuselo ya rito ya engetelo ehenhla ka nhlamuselo ya rona ya ntumbuluko (dinothexim). Hileswaku, khonothexini i nhlamuselo ya rito leyi katsaka tihlamuselo hinkwato leti fambelanisiwaka na rona ku ya hi munhu kumbe vanhu va ndhawu yo karhi. Hikokwalaho, khonothexini yi tekiwa ku ri nhlamuselo yo kumbeteriwa ku ya hi mavonelo ni matitwelo ya munhu wo karhi kumbe yo ya hi ku va ku fambelanisiwa rito ro karhi ni swihlawulekisi swo karhi leswi fambalanaka na rona. Eka ndzavisiso lowu ku ta valangiwa Tinhlamuselo ta marito ya xiyenge xa vuxaka eka Xitsonga ya: mufana, nhwanyana, wanuna, wansati, mukhalabye na mukhegula, ku humesela erivaleni leswi dinothexini na khonothexini swi vulaka swona ni ku kombisa vuxaka na ku hambana exikarhi ka matheme lawa mambirhi. Ku dlayiseta, Leech (1975) u tshikilela leswaku nhlamuselo ya rito ya xidinothexini yi hlavuteriwa ku fana exikarhi ka tindzimi hinkwato emisaveni, swi nga ri na mhaka ku ri i va rixaka kumbe ndhavuko wihi na nkarhi wihi. Kambe, a swi olovi ku fikelela nhlavutelo wo fana loko swi ta eka khonothexini ya rito eka rixaka kumbe ndhavuko wo karhi na tindzimi to karhi ku ya mikarhi yo hambanahambana. Leswi swi va tano hikokwalaho ka xivangelo xa leswaku dinothexini a yi cinci, kasi, khonothexini yi pfulekile, hikuva ya cinca hi ku famba ka nkarhi. Leswi khonothexini ya marito ya xitikontsongo xa vanhu lama paluxiweke a ya ri xiswona khale, a swi fani ni leswi ya nga xiswona namuntlha.
Open Access
Nxopaxopo wa mavito yo duvulela ya Vatsonga va le Zimbabwe
(2013-04) Mapindani, Aleck; Chauke, M. T.; Hlungwani, M. C.
Ndzavisiso lowu wa Nxopaxopo wa Mavito yo Duvulela ya Vatsonga va le Zimbabwe i nhlahluvo wa mavito yo duvulela na mathyelo ya mavito hi ku angarhela, laha ku tekeriwaka enhlokweni swiyimo leswi kuceteleke mathyelo lawa, swotanihi mfuwo, vukhongeri, vupolitiki na ku hanyisana ka vanhu lava khumbekaka. Wu languta tindlela to hambanahambana mayelana na ntumbuluko, nhlayiseko, na leswi mavito yo duvulela ya tekisiwaka xiswona erixakeni. Ndzavisiso lowu wu avanyisiwile hi tindzima ta tsevu hi ndlela leyi kombisiweke laha hansi: Ndzima yo Su.ngula Ndzima leyi yi nyika manghenelo, tinhlamuselo ta matheme, xivumbeko na maendlelo ya ndzavisiso, sampula, tithiyori ta ndzavisiso na nkanelo wa mitirho ya milavisiso eka dyondzo leyi. Ndzima ya Vumbirhi Ndzima leyi yi kanela matimu ya mathyelo ya mavito na ku nyika tinxaka to hambanahambana ta mavito hi ku angarhela. Eka ndzima leyi, ku tlhela ku boxiwa na ku hlamusela vanhu na mitlawa yo hambanahambana leyi thyaka vanhu mavito yo duvulela. Ndzima ya Vunharhu Eka ndzima leyi hi kona laha mavito yo duvulela ya xopaxopiwaka vito hi vito, na ku mathyelo ya mavito lawa. Mikucetelo leyi mavito yo duvulela ya nga na yona eka mahanyelo ya vaduvuleriwa na mahanyelo ya vanhu emigangeni ya vona yi ta kombisiwa, ngopfungopfu eka mavito lawa tinhlamuselo ta mathyelo ya wona ti nga erivaleni. Ndzima ya Vumune Ndzima leyi yi nyika vuxokoxoko bya nkoka wa mavito yo duvulela erixakeni. Nkoka lowu wu tsariwile tanihi nkoka wa mavito yo duvulela hi ku angarhela ehandle ko kombisa nkoka wa mavito rin'we hi rin'we. Ndzima ya Vuntlhanu Ndzima leyi hi yona yo hetelela naswona yi dlayiseta ndzavisiso lowu. Eka ndzima leyi, ku nyikiwa nkatsakanyo wa ndzavisiso na ku nyika swibumabumelo leswi nga ta pfuna eka milavisiso leyi nga ta endliwa hi malembe lawa ya ha taka.
Open Access
An exploration into morphological structure and the relationship of the domestic animals names in Tshivenda
(2013-05-22) Masindi, Ndidzulafhi Flossia; Musehane, N. M.
See the attached abstract below
Open Access
Nkanelo wa swin'wana swa swixevo swa ndhavuko wa Vatsonga
(2013-09) Ngomani, Makhosani Joseph; Chauke, M. T.; Babane, M. T.
See the attached abstract below
Open Access
Mpimanyiso wa vuvulavuri bya Xitsonga/Xichangana xa le Afrika-Dzonga na xa le Zimbabwe
(2013-09) Madlome, Steyn Khesani; Hlungwani, M. C.; Chauke, M. T.
Open Access
Nkanelo wa matirhiselo ya ririmi Epalamente ya Limpopo ku kongomisa eka Xitsonga
(2013-09) Mabunda, Thembi Muriel; Babane, M. T.
Ndzavisiso lowu wu ringeta ku lemuk1sa vanhu hi nkoka wo ringanisa no tirhisa tmdz1mi hinkwato ta ximfumo hi ku kongomisa epalamente ya Xifundzankulu xa Limpopo. Xitsonga hi rin'wana ra tindzimi leti a ti tekeriwa ehans1 hi nkarhi wa xihlawuhlawu Ndzavisiso lowu wu lava ku susa nchavo eka Vahubyankulu, wo ka va nga lavi ku tirhisa Xitsonga. Vumbiwa na byona byi vula leswaku tindzimi hinkwato ta ringana, leswi vulaka leswaku to fanele ku tirhisiwa kutani vukorhekeri bya vutoloki na vuhundzulU)ci byi tirhisiwa. Eka ndzavisiso lowu hi kumile swivangelo lesw, endlaka ku Xitsonga xi nga tirhisiwi epalamente. Hi tlherile hi kombisa leswi hi nga swi endlaka ku antswisa xiyimo lexi. NDZIMA YA 1 Eka ndzima yo sungula hi langutile eka nsusume1o lowu endleke leswaku hi tsala xitsalwana lexi xikan'we na xikongomelo xo xi tsala Hi tlhele hi languta eka maendlelo lama ya nga thrhisiwa eka xitsalwana lexi, ku nga maendlelo mambirhi, ya nhlokohliso wa swivutiso na ya vuxiyaxiya. Hi nyikile tinhlamuselo ta lama eka hi nga ma tirhisa eka xitsalwana lexi Hi langutile na miehleketo ya swidyondzeki swin'wana leswi tsaleke hi tinhlokomhaka to yelana na leyi Hi nyikile miehleketo ya hina eka mitirho ya swidyondzeki leswi. Hi tlhele hi nyika ni maavelo ya tindzima ta n'we ku ya fika eka ya vuntlhanu xikan'we na nkatsakanyo wa ndzima leyi NDZIMA YA 2 Eka ndzima leyi h, langutile eka tinxaka ta Palamente ya Afrika-Dzonga. Hi kanerile hi Palamente ya Rixaka, ku nga yona Palamente leyikulu ya tiko. Leyi yi khomeriwaka eKapa, eka Xifundzankulu xa Kapa-N'walungu Ku tlhele ku va na Huvo ya Swifundzankulu eCape Town, leyi yi langutana na leswi humelelaka eka Swifundzankulu swa kaye. Ku na tipalamente ta Swifundzankulu leti ti khomeriwa eka swifundzankulu leswi swa kaye. Hi nyikile nkatsakanyowa ndzima leyi. NDZIMA YA 3 Eka ndzima leyi hi xopaxopile hi ririmi leri tirhisiwaka eka Palamente ya Limpopo. Hi sungurile hi ku kanela mavumbiwele ya Palamente leyi. Ku landzela matirhisele ya ririmi eka Palamente leyi. Hi langutile na leswi pholisi ya ririmi yi vulaka swona. Pholisi ya ririmi ya Limpopo na yona yi langutiwile xikan'we na nkambisiso wa ririmi hi ndlela ya tafula leri kumiweke eka va ka "census". Hi nyikile nkatsakanyo wa ndzima leyi. NDZIMA YA4 Eka ndzima ya vumune hi laha hi endzeleke Palamente ya Limpopo ku ya vona leswi humelelaka hi tlhelo ra ririmi. Hi kumile Vahubyankulu lava va hi byeleke ku tikeriwa ka Xitsonga. Hi kumile leswaku Xinghezi hi xona xi tirhisiwaka ngopfu ku landzela XisuthuxaN'walungu. Hi kumile na matitwelo ya Vahubyankulu lava loko ririmi ra vona ri nga tekeriwi enhlokweni. Hi langutile Vumbiwa ku byona byi ri yini hi mhaka ya ku tirhisiwa ka tindzimi ngopfungopfu leti khalea ti tekeriwa ehansi. Hi kumile swivangelo swo tsan'wiwa ka ririmi ra Xitsonga na ku va Vahubyankulu va tsakela ku tirhisa Xinghezi. Xana pholisi ya ririmi ya Limpopo yi ri yini yona. Hi kumile vuxokoxoko hi ku tirhisa maendlelo ya vuxiyaxiya. Ehansi ka mhaka yin'wana na yin'wana a hi nyika mavonelo ya hina. NDZIMA VAS Eka ndzimaya vuntlhanu hi nyikile nkatsakanyo wa xitsalwana ku ya hi tindzima ta xona, hi tlhela hi nyika na swibumabumelo leswi faneleke. Hi nyikile nkomiso wa tindzima ku suka eka ya n'we ku ya fika eka ya vuntlhanu. Hi langutile eka mhaka ya ku tshikeleriwa ka Xitsonga epalamente ya Limpopo xikan'we na swibumabumelo.
Open Access
Nyakisiso ye e tseneletsego mabapi le kgethologanyo le moyana wa bosetshaba byalo ka ge H. M. L. Lentsoane a di tsweleditse mo pading ya gagwe ya megokgo ya lethabo
(2013-09-18) Modiba, Moore Suzan; Makgopa, M. A.; Mphasha, L. E.
This study aims to investigate, unearth and curb the problem of racial divisions amongst the different ethnic groups in South Africa. These racial differences continue to harm and destroy the social aspect and integrity of our rainbow nation, South Africa. According to Lentsoane (1992:5), societal norms and values can divide nations as one nation may not want cross cultural, inter-racial or international marriages to take place in it. Individuals in society would, therefore, be compelled to live within the parameters of societal norms and values. Defiance of these norms and values can result in being cast out or banished from one's own nation. Because of the broad nature of this research topic, the present researcher has decided to narrow it down and only focus on domestic issues of marriage. An example of such issues is a situation wherein a young man or woman is prohibited from taking someone from a different clan as a wife or husband by elders in the household or clan.
Open Access
Vhuimo ha mbingano ya tshirema kha shango line la khou shanduka nga maanda ho sedza Vhavenda namusi
(2013-10-11) Magelegeda, Ntuwiseni Joyce
lyi ndi tsenguluso yo livhiswaho kha vhuimo ha mbingano ya Tshirema kha shango line la khou shanduka nga maanga ho sedza kha Vhavenga oamusi nga maanga ho sedzwa zwiteriwa zwi tevhelaho: Thalutshedzo dza mbingano na tshaka dzadzo, tshiimo tsha mbingano ya kale, tshiimo tsha mbingano ya oamusi na zwine zwa nga itwa u khwinifhadza vhuimo ha mbingano oamusi. U bva murahu hangei tsikoni mbingano yo vha i tshi vhonala i ya ndeme nahone i tshi vha i !honifheaho ngauri na vhathu vha hone vho vha vha tshi sumbedza thonifho, na u tenda u laiwa. namusi a zwo ngo tsha ralo mbingano yo no ima nga milenzhe a hu tandwi lu no fukwa vho lata maitele a kale. namusi hu na masiandaitwa a re hone nga u sa tevhedzela maitele a mbingano dza vha kale. Kha ndima ya u thoma ndi hune ya vha yo angaredza mvulatswinga ya iyi tsenguluso. Henefha ndi hune ha khou senguluswa tsenguluso na ndivho ya iyi !hoho. Henefha ndi hune ha go sumbedzwa tshikoupu tsha tsenguluso, !halutshedzo dza maipfi, ndeme ya tsenguluso na ngona dzine dza go shumiswa dzo tangavhudzwa-vho henefha. Ndima ya vhuvhili i vha i tshi khou talutshedza uri mbingano ndi mini u ya nga ha vhathu vho fhambanaho vhane vha vha vha tshi khou tandavhudza mbingano. Henefha ha hu dovha ha sumbedzwa na tshaka dza mbingano u ya nga u fhambana hadzo saizwi mbingano dzo ya nga u fhambana. Ndima hei i go sumbedza uri mbingano ndi lufuno lune vhathu vhavhili vha mbeu dzi sa fani vha ambisana vha fhedza nga u malana na zwauri mbingano hedzi dzo ya nga tshaka dzadzo dziriwe dzadzo ndi hedzi: U malana ha mbeu nthihi, mbingano ya u mala musadzi muthihi, mbingano ya u mala vhasadzi vhanzhi na dziriwe-vho. Kha ndima ya vhuraru i sumbedza !hangavhudzo ya tshiimo tsha mbingano ya vhakale uri yone yo vha yo ima nga ngila ge sa izwi shango !a oamusi !o shanduka. Hu na milayo ye vhakale vha vha vha tshi i tevhedza zwenezwo wo mbo ita uri mbingano dzavho dzi lalame. Ndima ya vhuoa i angaredza !hangavhudzo ya tsenguluso ya mawanwa a tshiimo tsha mbingano oamusi. Hu lavheleswa na zwiitisi zwine zwa khou itisa uri mbingano ivhe zwine ya vha zwone oamusi. Ndima ya vhutanu i vha i tshi khou sedzesa zwine zwa nga itwa u khwinifhadza vhuimo ha mbingano oamusi khathihi na mvalatswinga hune ha itwa makumedzwa a mawanwa a tsenguluso na zwine musengulusi a zwi themendela.
Open Access
Nxopaxopo wa mikongomelo ya matsalwa ya ntlahanu ya vutlhokovetseri lama hlawuriweke eka Xitsonga
(2014-11-03) Ngobeni, Khayizeni James; Chauke, M. T.
Open Access
Nkanelo wa ntshikelelo wa xinghezi eka swephemu swin'wana swa Xitsonga
(2014-11-03) Mkhavele, Khombumuni Julia; Babane, M. T.
Xik.ongomelo xa ndzavisiso lowu i ku lavisisa hi mitlhontlho leyi vavulavuri va Xitsonga va hlanganaka na yona hikokwalaho ka Anglicization. Eka ndzavisiso lowu Anglicization yi kongomisa eka loko vavulavuri va Xitsonga va hlawula ku tirhisa Xinghezi ematshan'wini ya ririmi ra vona. Hambileswi ndzavisiso lowu wu kongomaneke na tindzimi hinkwato ta Vantima ta Afrika Dzonga, ku ta langutiwa ngopfu eka ririmi ra Xitsonga. Ndzavisiso lowu wu endliwile eka swifundzantsongo swimbirhi swa xifundzankulu xa Limpopo, ku nga Vembe na Capricorn. Mulavisisi u hlengeletile vuxokoxoko bya ndzavisiso lowu ku suka eka switsalwana, maphephahungu, tijenali na inthanete. Nakambe, vuxokoxoko byi tlhele byi kumeka ku suka eka vanhu hi ndlela ya nhlokohliso wa swivutiso. Eka maendlelo ya muxaka lowu, maendlelo ya nhlokohliso wa swivutiso lowu lulamisiweke na lowu nga lulamisiwangiki ya tirhisiwile ku kuma vuxokoxoko eka lava tekeke xiave eka ndzavisiso. Ndzavisiso lowu wu kumile leswaku Xinghezi xi tirhisiwa mikarhi hinkwawo )> hi vavulavuri va Xitsonga eka swiyenge swo fana na swa mfuwo na ndhavuko, -< eka vuyimbeleri, eka swihangalasamahungu na le ka khale ka swikolo leswi a sw1 dyondzisa hi Xinghezi ntsena. Ku vile na swivangelo swo hambanahambana leswi nyikiweke hi vavulavuri va Xitsonga swa leswaku hikokwalaho ka yini va tirhisa Xinghezi ematshan'wini ya Xitsonga. Leswi swi endlile leswaku mulavisisi a lemuka leswaku hikokwalaho ka Anglicization, Vatsonga va tekela ririmi ra vona ehansi hikuva va vona onge xin'wana na xin'wana lexi fambelanaka na Xinghezi xi ri kahle naswona xi ri xa le henhla. Hi ku lemuka leswi kumekeke eka ndzavisiso lowu, mulavisisi u vonile swi fanerile ku nyika swibumabumelo leswi nga tirhisiwaka ku endla milavisiso yin'wana. Leswi swi nga pfunaka eka ku lulamisa mhaka ya Anglicization leswaku Xitsonga xi hluvuka. Ku na ku tshemba ka leswaku ku hluvuka ka Xitsonga ku nga antswisiwa ntsena loko vavulavuri va ririmi va va na mavonelo ya kahle ehenhla ka ririmi ra vona. The purpose of this research study is to investigate the challenges faced by the speakers of Xitsonga because of Anglicization. The interpretation of the concept of Anglicization is that Xitsonga speakers prefer to use English instead of their own language. Although the essence of this study is general to the other speakers of African languages, the field has been delimited to Xitsonga. The study was conducted in the two districts of Limpopo Province, namely Vhembe and Capricorn. The researcher collected literature from different sources such as dissertations, thesis, newspapers, magazines, journals as well as the internet. Furthermore, data was collected through an interview method. In this methodology, both structured and unstructured interviews were used with the aim of getting more detail information from the participants. The investigation revealed that English dominated in every sphere of the speakers of Xitsonga, such as culture and tradition, music, media and former model C schools. There were many reasons advanced by the participants for the dominant of English in their daily lives. The study found that most of the Xitsonga speakers have a negative attitude towards their language due to Anglicization. Therefore, the researcher concludes that because of Anglicization, Vatsonga tend to undermine their language in favour of English because they believe that everything that has to do with English is good and supenor. In view of the findings of this study, the researcher deemed it necessary to make recommendations which could be used for further studies in order to revert this situation which affects the development of Xitsonga. It is hoped that the development of Xitsonga could be enhanced by the positive attitudes of the speakers of this language.
Open Access
Thodisiso ya kudzhielwe kwa zwiilaila nga Vhavenda vha tshitirikini tsha Beitbridge Zimbabwe namusi
(2014-11-03) Mulea, Silibaziso
Open Access
The role played by idioms, proverbs, proverbial phrases and idiomatic expressions in some selected Xitsonga poetry books
(2014-11-03) Khosa, Maxangu Amos; Chauke, M. T.; Musehane, N. M.
The essence of idioms and proverbs in spoken and written language cannot be overemphasised. African idioms and proverbs reflect both the past and present, and are as relevant to contemporary society as they were to traditional society. They have both practical and philosophical relevance. Most of them are short and succinct, enabling hearers or readers to memorise and repeat them easily. They also demonstrate universal or cultural truth that is familiar to the hearers or readers. Proverbs and idioms on the other hand, are used to describe human nature and behaviour abounds in the language of the African continent. Sometimes they are used to caution people against certain forms of behaviour; at other times idioms and proverbs are used as an encouragement. African proverbs are used as a means of moral instruction at all levels of society and to educate the youth about the importance of respect and reverence for elders. They play a vital role in the education and instruction of members of society. It is this heritage coupled by oral poetry that first attracted western writers to study African languages and literature. Lysere as cited by Stewart (2005:6) states that the modern African writer is to his indigenous oral tradition as a snail is to its shell. Even in a foreign habitat, a snail never leaves its shell behind. The Kaonde (Zambia) proverb, "kwenda kwa kolokofwa ne nzubo yanji" which can be loosely translated as 'the journey of a snail and its house' expresses the sentiment that wherever a wise man travels, he takes his wisdom with him, like a snail that travels with its house, which is its shell. In the same way, contemporary African writers are aware of the heritage contained in the communal wisdom of their people. This communal wisdom is realised in the language use in their literary works which are full of imagery and rich, vibrant and profound in the use of figurative language which is bound in the use of proverbs, riddles and idioms. This is an indication that it is not a coincidence that we find the use of idioms and proverbs in African poetry as an important literary device. African poets, Xitsonga poets included, cannot divorce their writings from this inherited wisdom, which to them is like a tribal meeting place, which was the play-ground where skills in language use were learned, practiced and polished; where elders would proudly express themselves in figurative language which was a demonstration of their powerful command of language. Therefore it is in literature, precisely in poetry, where idioms and proverbs, which are valuable language heritage, can be found and are still recognised. It is against this background that the study of the role played by idioms and proverbs in Xitsonga poetry is conducted; to show their role in poetry where they are used to bring out the theme of thepoem, which is in turn bring out their vital role in society, both of which are irreplaceable. Thus, the primary aim of this study is to indicate to contemporary language and literature students and readers that the role played by idioms and proverbs in Xitsonga literature is of utmost importance. As a result, it should not be allowed to be overridden by any social, technological and curriculum changes, but be preserved and allowed to flourish and be continuously popular as they used to be in the past. NKOMISO Swivulavulelo na swivuriso, leswi vumbaka xiphemu xa nkoka xa ririmi ra Xitsonga na tin'wana tindzimi ta tikonkulu ra Afrika, swi tsariwile no hlengeletiwa etibukwini laha swi hlayisiweke kona. Leri i goza lerikulu eku hlayiseni ndzhaka leyi ya risima ya ririmi. Hambi swi ri tano a swi ringanangi tani hileswi swi nga swi kotiki ku titirhisa kumbe ku tihlaya. Swivuriso na switlhokovetselo i vutlhari lebyi kumekaka eka ririmi lebyi lavaka ku tshama byi ri karhi byi tirhisiwa ku endlela leswaku byi tikomba. Swivuriso na swivulavulelo i nhlengelo wa ntokoto wa rixaka, lowu wun'wana wa wona wu nga hlengeletiwa hi ndlela yo vava. Ntokoto lowu wo hlawuleka nova wu suka eka rixaka rin'wana ku yisa eka leri landzelaka, wu hundzisiwa wa ha ri wuntshwa naswona wu ri ntiyiso. I ndlela ya nkoka eku dyondzeni ka vutomi bya vanhu. Swi kombisa hilaha vanhu va nga na vuxiyaxiya hakona; vutomi kumbe mahanyelo ya swiharhi na swinyenyani, na fambelo ra ntumbuluko hi ku angarhela na swona a swi hundzi swi nga xiyaxiyiwangi. Swi paluxa hi xiviri leswi vanhu va swi rhandzaka, na leswi va swi vengaka. Swi kombisa leswi vanhu va vonisaka xiswona vutomi, naswona swi nyika swixoperi swa mahanyelo ya vanhu leswi vanhu va nga xiswona. Leswi swi endla leswaku swi va switirho swa nkoka leswi nga tirhisiwaka eka vutlhokovetseri. Hikokwalaho ke, ndlela ya kahle yo hlayisa swivuriso na swivulavulelo, i vutlhokovetseri. Ndzavisiso lowu wu kotile ku kombisa leswaku swivuriso na swivulavulelo swi tirhisiwa hi xitalo eka vutlhokovetseri ku humelerisa xikongomelonkulu xa mutlhokovetseri eka vutsari bya yena, leswi ku nga ku tsundzuxa, ku dyondzisa, ku tshinya kumbe ku ahlula xiphiqo xo karhi erixakeni leswi vanhu va faneleke ku hundziseriwa swona. Swivuriso na swivulavulelo i swikombiso swa vutlhari byo enta hi ririmi leri mutlhokovetseri a ri tirhisaka. Mutlhokovetseri u tirhisa swivuriso na switlhokovetselo ku nyanyula vayingiseri va yena loko a ri karhi a va byela hi swiyimo leswi va hlanganaka na swona eka vutomi bya vona bya siku na siku leswaku va hungateka va rivala hi tinxanixeko leti, ku nga leti va rhwexiwaka tona hi vutomi. Swivuriso na swivulavulelo swi pfuneta mutlhokovetseri ku tiyisisa leswaku u hundzisela hungu ra yena eka vahlayi va yena handle ko tikeriwa. Swikhavisaririmi leswi swi pfuneta mutlhokovetseri ku hundzisa hungu ra yena hi ku olova hikuva swivuriso na swivulavulelo i swikhavisaririmi leswi tivekaka swinene eka ririmi naswona swi fumbarherile ntiyiso wa vutomi lowu nga tsekatsekiki. Swa olova swinene ku hundzisa dyondzo ya mahanyelo hi ku tirhisa xivuriso kumbe xivulavulelo ku tlula hi ndlela yihi kumbe yihi. Leswi hi swona swi endlaka leswaku vatlhokovetseri va ririmi ra Xitsonga va tala ku tirhisa swivuriso na swivulavulelo tani hi xitirhisiwa xa nkoka swinene eka switlhokovetselo swa vona, leswi endlaka leswaku swi va switirho leswi fanelaka ku gongiwa. Ndzavisiso lowu wu andlarile hi ku tsongola ndlela leyi vatlhokovetseri va tirhisaka hakona swivuriso na swivulavulelo eka matsalwa ya vona. Mhaka ya leswaku swivuriso na swivulavulelo i switirhisiwa swa nkoka ku humelerisa hungu ra mutsari hi ndlela ya risima no xonga loko swi tirhisiwa eka vutlhokovetseri, swi tihumelerisa hi ku olova eka switlhokovetselo leswi tshahiweke eka ndzavisiso lowu. Hikokwalaho ke i swa nkoka swinene leswaku ndzavisiso wo tani hi lowu wu endliwa laha swidyondzi swa matsalwa swi lemukisiwaka leswaku va fanele ku hoxa xandla ku sivela ku mbombomela ka swivuriso na swivulavulelo eka ririmi ra Xitsonga. Ku na xilaveko xa laha vaphati na vatlhokovetseri va nga kotaka ku lemukisiwa hi ntirho wa risima lowu va wu endlaka erixakeni wa ku hlayisa ndzhaka ya mfuwo wa rixaka wa ririmi ra hina ra Xitsonga. SUMMARY Idioms and proverbs, which form part of Xitsonga and other African languages, have been assembled and written into books where they are permanently stored. This is a great achievement as far as the preservation of these valuable language commodities is concerned. However this is not sufficient, as they may not use or read themselves. Idioms and proverbs are language wisdom which needs to be used regularly for their purpose to be realised. Idioms and proverbs are a collection of the experiences of a people, some of which have been learned the hard way. Those experiences in this special manner, and from generation to generation, are passed on, ever fresh and ever true. They are a useful means of studying a people. They show how observant people are; so the habits of birds and animals, and the behaviour of nature in general, do not go unobserved. They reveal what it is that the people adore, and what they despise. They reveal what the people's outlook on life is, and provide the student of human nature an idea of the character of a people. This makes them a perfect tool to be used in poetry. So the best way of conserving idioms and proverbs is through poetry. This study has shown that proverbs and idioms are often used in poetry to show the poet's intention for wri ing his/her poem, which is to advise, educate, warn or pass judgement about a social problem which people need to take note of. Idioms are symbols of the poet's extra knowledge about the language he or she uses. The poet uses idioms and proverbs to appease his/her listeners about daily situations they encounter; so that they may forget about these harsh realities of life. Idioms and proverbs assist the poet in making sure that the message they are conveying to their readership is understood with little difficulty. These expressions assist the poet to convey his/her message with ease because idioms and proverbs are well-known expressions and contain universal truth. It is easy to give a lesson of life through an idiom or a proverb than any other means. This is why Xitsonga poets use idioms and proverbs as an important instrument in most of their poems, making it a perfect tool to conserve them. The study provided a brief overview of how poets use idioms and proverbs in their writings. The fact that idioms and proverbs are important literary devices which can pass messages with much aesthetic and beauty when used in poetry could be deduced from the examples given in the study. It is therefore necessary for a study of this nature to be conducted where students of literature are made aware that they need to prevent the demise of idioms and proverbs in Xitsonga language. There was a need for a platform where poets will be made aware that they are playing a vital role in preserving our most precious language heritage.
Open Access
Traditional healing in contemporary South Africa : perspective from traditional health practitioners in Vhembe District (Limpopo).
(2015-05) Risimati, Tlharihani Michael; Dederen, J. M.; Matshidze, P. E.
The main thrust of this study was to investigate the dynamics that characterise Traditional Health Practitioners and their practices in the modem society of Vhembe District of the Limpopo Province following democratic changes that came with passing of the Traditional Health Practitioners Act (Act No 22 of 2007). The study utilised anthropological qualitative research designs. Participants in this study were traditional health practitioners found in Vhembe district. Fieldwork data was gathered with the use of semi-structured interviewer administered questionnaires. The data that was generated was analysed using classifications and themes. Looking at the nature of traditional healing and their views in the contemporary society in the Vhembe district, the study discovered that traditional health practitioners admit that their healing practices cannot address all modern diseases facing patients as much as biomedical practices cannot address all diseases facing modern people due to differences in theory of their healing practices. Therefore, the study recommends that collaborative efforts should be focused more on the area of herbalism than in the area of divination. This is because of similarity in the usage of medicine and understanding causation of disease between biomedical practice and herbalism. Capitalising on the similarities can create a rich environment of knowledge-sharing from both BMPs and THPs of the category of herbalists which will lead to effective health service delivery to the patients.
Open Access
Masiandoitwa ane a diswa nga u tenda kha vhuloi kha Vhavenda, nga maanda ho sedzwa litambwa la Vho Mahamba la 'Zwo Itwa' la Vho Milubi la 'Mukosi wa lufu' na la Vho Mathivha la 'Mabalanganye'
(2015-09-18) Munzhedzi, Mutshinyani Jane; Tshithukhe, S. A.
See the attached abstract below
Open Access
Lucwaningo lolujulile lwemifanekisomconiso etinkondiweni letikhetsiwe tetiswati
(2015-09-23) Nkuna, Khulusile Judith; Thwala, J, J.; Mbuli, T. J.
Lomsebenti ucwaninga ngekusetjentiswa kwetinongo tenkhulumo etinkondlweni teSiswati. Lolucwaningo lubuka kutsi tinongo tenkhulumo tibaluleke ngani nekutsi kufanele kutsi ekukhulumeni kwetfu kwemihla nemihla sifake tinongo tenkhulumo. Tinongo tenkhulumo betikhona mandvulo imfundvo isengakafiki ebantfwini. Imfundvo ifika itfola kutsi emaSwati angemagagu ekukhulumeni futsi anelulwimi lolunotsile ngenca yetinongo tenkhulumo. SEHLUKO SEKUCALA: Setfula lucwaningo kutsi lumayelana nani nekutsi yini umcwaningi lafuna kuyilungisa leseyonakele. Kuniketwe tinhloso telucwaningo. Kubuye kwaniketwa umkhawulo welucwaningo nekubaluleka kwelucwaningo, kubuye kwavetwa umgudvu welucwaningo lokuluhlelolwati lwenhlelembiso neluhlelolwati lwemsebenti. Kubuye kwavetwa kuchazwa kwemagama, kubaluleka kwetinkondlo, tinongo tenkhulumo nebudlelwano bato naleminye imibhalo, umlandvo lomfisha ngetinkondlo kanye nesiphetfo. SEHLUKO SESIBILI: Sibuke kuhlolisisa imibhalo, kwabukwa libhayibheli, tincwadzi telucwaningo, nemajenali. Kubukwe netinhlobo tetinkondlo letisetjentiswa eSiswatini. SEHLUKO SESITSATFU: Sibuke tinhlobo tetinongo tenkhulumo tehlukaniswa ngalendlela: Tinongo tenkhulumo letifanisako nguleti letilandzelako: sifaniso, sifanisongco, simuntfutiso, silwanatiso kanye nakhulumango/umbiti. Tinongo tenkhulumo letihhlukanisako nguleti letilandzelako: silutfo, sicatsaniso, siphukuto kanye neluteku Tinongo tenkhulumo letigcamisa budlelwano nguleti letilandzelako: Sihabiso, simeli/simeleli, siphindzaciniso/imphindzaciniso, silandzakhashane/malandzakhashane nesihloniphiso. SEHLUKO SESINE: Sibuke tinongo tenkhulumo ngaloluhlobo: Siphindzamagama, siphindzamisho, secamagama, sifanagwaca,sifanankhamisa nesentakutsi. SEHLUKO SESIHLANU: Sisongela ndzawonye lonkhe lucwaningo, sibuye siphawule ngaloko lokutfolakele elucwaningweni, tincomo sigcine ngesiphetfo.