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Item Thodisiso ya u sa londwa ha vhana nga vhokhotsi na masiandoitwa a hone zwine zwa vhonala kha nganea mbili: Vhusha ho shandulela (Mahuwa), 1997) na Thonga i pfi ndo vhada (Demana, 2015(2023-10-05) Siaga, Fhatuwani Grace; Raphalalani, T. D.; Netshisaulu, N. C.Ndayotewa ya Riphabḽiki ya Afrika Tshipembe ya 1996, kha khethekanyo ya 28 i dubekanya pfhanelo dza ṅwana. Dziṅwe dza pfhanelo dza vhana ndi dzi tevhelaho: >pfhanelo ya ndondolo muṱani kana ndondolo nga mubebi wawe kana iṅwe ndondolovho yo teaho arali o bviswa kha muṱa we a bebya khawo. >pfhanelo ya u ṋeiwa zwiḽiwa zwa pfhushi, vhudzulo na ndondolo ya mutakalo wawe; pfhanelo ya u tsireledzwa kha u sa farwa zwavhuḓi, u litshedzelwa, u tambudzwa na u nyadziswa. Hu vhonala vhabebi vhanzhi vha sa khou dzhiela nṱha pfhanelo dza vhana idzo sa zwe zwa laedzwa kha Ndayotewa. Kha vhabebi vhenevho vhane vha khou vhonala vhatshi khou litshedzela kana vha sa khou dzhiela nṱha pfhanelo ya ndondolo ya vhana ndi vha mbeu ya tshinnani kana vhokhotsi. Vha vhonala vha tshi ḓiwana vhe kule na vhana vhavho lune vha fhedza vha tshi laṱela mbebo yavho kha mubebi muthihi ane a vha mme a vhana uri vha vhe vhone vhane vha dzhia vhuḓifhinduleli ha u londana u londota vhana vhe vhoṱhe. Ṱhoḓisiso iyi yo livhiswa kha u ṱoḓisisa u sa londwa ha vhana nga vhokhotsi na masiandoitwa a hone zwi vhonalaho khanganea mbili: Vhusha ho shandulela (Mahuwa, 1997) na Thonga i pfi ndo vhaḓa (Demana, 2015). Hu ḓo shumiswa ngona ya khwaḽithethivi u kuvhanganya data u bva kha nganea idzi mbili na kha maṅwalwa o fhambanaho a katelaho Ndayotewa ya Afrika Tshipembe (1996). Ṱhoḓisiso iyi yo ḓisendeka nga thyiori ya ‘Literary Structuralism (Structuralist approach)’. Hu lavhelewa uri ṱhoḓisiso iyi i ḓo bvisela khagala zwiitisi zwa u sa londa vhana nga vhokhotsi avho. I ḓo dovhavho ya bvisela khagala masiandaitwa kha vhana musi vha sa khou londiwa zwavhuḓi nga vhokhotsi.Item Tsenguluso ya masiandaitwa a vhudavhidzani ha matshilisano kha kunwalele kwa Tshivenda kha Liisela la Dzindi(2023-10-05) Mavhina, Nnyambeni Joyce; Raphalalani, M. R.; Tshikota, S. L.Ṱhoḓisiso yo ḓitika nga u ṱoḓisisa nga ha ‘Masiandaitwa a Vhudavhidzani ha Matshilisano kha Kuṅwalele kwa Tshivenḓa’. Ho shumiswa ngona ya khwaḽithethivi ngauri ngona iyi yo vha yone i no tendela muṱoḓisisi uri a wane mafhungo nga ha masiandaitwa a u shumiswa ha zwiṅwe zwa zwileludzi zwa vhudavhidzani sa Thwitha, Feisibugu na Watsapu kha milayo ya kupeleṱele na kuṅwalele kwa Tshivenḓa. Uri hu swikelelwe zwipikwa zwoṱhe zwa mbudziso dza ṱhoḓisiso. Mbudzisavhathu na mbudziso dzo shumiswa u kuvhanganya mafhungo a ṱhoḓisiso iyi. Kha ṱhoḓisiso iyi ho shumiswa sambula ya ndivho. Muelo wa sambula wo vha wo linganelaho, wo katela vhavhudziswa vha furaru vhane khavho hu na vhagudiswa vha fumi, vhagudisi vha fumi na vhabebi vha fumi. Ṱhoḓisiso yo itwa kha zwikolo zwiṱanu (5) zwa Ḽiisela ḽa Dzindi Tshiṱirikini tsha Vhembe.Item Thodisiso ya ndeme ya mutupo wa muthu u bva vhutukuni hawe u swika a tshi lovha u ya nga Mvelele ya Tshivenda(2023-10-05) Malitsha, Lufuno Esther; Netshisaulu, N. C.; Raphalalani, T. D.Mutupo ndi tshipiḓa tsha sialala na mvelele kha dzhango ḽa Afrika nga u angaredza. Lushaka lwa Vhavenḓa sa luṅwe lwa tshaka dzi re hone Afrika na lwone lu na mitupo ye ya lu vhumba lwa vha lushaka lwo dziaho. Ṱhoḓisiso ya ndeme ya mutupo kha ṅwana wa Muvenḓa u bva a hawe u swika a tshi lovha i ḓo bveledzwa Venḓa vhuponi vhu welaho fhasi ha Masipala wa Thulamela Tshiṱirikini tsha Vhembe vhubvaḓuvha. Musalauno tshivhalo tsha vhana vhane vha khou bebya vha sa ḓiḓivhi tsho anda vhukuma. Ṅwana a sa ḓiḓivha u vha na vhuleme ha u tshila shangoni. Vhuvha ha zwifuwo, zwipuka na zwimela zwine zwa vha mitupo hu ḓo rerwa ngazwo kha thandela ino. Zwivhangi zwi itaho uri ṅwana a ḓivhadzwe kana u ṱumanywa na mutupo kana khotsi wa malofhani zwi ḓo sedzuluswa. Mirafho na mirafho ine ya khou tevhela ngomu kha lushaka lwa Vhavenḓa i ḓo vhona ndeme ya u hulisa na u ṱhonifha mitupo yavho u itela u fhungudza tshivhalo tsha vhana vhane vha tshi aluwa vha dina vhomme vha tshi ṱoḓa vhokhotsi vha malofhani. Ṱhoḓisiso iyi vhunga i tshi khou ṱoḓisisa ndeme ya mutupo kha muthu u bva vhuṱukuni hawe u swika a tshi ri sia ngomu kha lushaka lwa Vhavenḓa, zwi sia i tshi vha ṱhoḓisiso ya khwaḽithethivi. Ṱhumbulo ya ndivho (ya phephosivi) i ḓo shumiswa u nanga vhana vhaṱanu vha re vhuṱalani ha vhokhotsi vha malofhani ngauri mutupo u tevhela ṅombe, vhafumakadzi vhaṱanu vha na vhana nga nnḓa ha mbingano ngauri Tshivenḓa tshi amba uri mutupo wa ṅwana u ḓihwa nga mme awe na mahosi maṱanu vhunga vhe vhone vha na zwifho na mitupo. Thyiori ine ya ḓo shumiswa u bveledza mafhungo a ino thandela ndi thyiori ya zwa matshilisano ine ya vhidzwa fangishinaḽizimu kana mashumele a sialala na zwa mvelele ine ya amba nga ha vhuḓifari ha matshilisano kha miraḓo ya lushaka. I dovha ya khwaṱhisedza ndeme ya u shumiswa ha zwiteṅwa zwi vhumbaho lushaka uri lu vhidzwe lushaka lu tshilaho. U kuvhanganya mafhungo a ṱhoḓisiso, hu ḓo shumiswa mbudzisavhathu, u ṱalela, mbudziso, maṅwalwa o ganḓiswaho na a songo ganḓiswaho.Item An analysis of the role of culture in the tradition of Northern Sotho idiomatic expressions into English(2023-10-05) Meso, Tlou Phestus; Baloyi, M. J.; Mphasha, L. E.Human beings the world over benefit from sharing experiences and knowledge through language. African languages have now demonstrated that they also have capacity to transmit intellectualism that advances human progress and knowledge beyond human boarders. Words such as ubuntu, imbizo and lobola have broken bonds of linguistic superiority. But is it possible to translate the linguistic superiority into English without acculturation? This study adopts the qualitative research method to present a detailed descriptive analysis of the socio-cultural framework of the Northern Sotho idiomatic expressions. It adopts Nord’s (1997/2000) Functionalist Approach of translation within Descriptive Translation Studies to engage in a critical analysis of a clearly defined collection of Northern Sotho idiomatic expressions. Despite the fact that Northern Sotho idiomatic expressions can be rendered in the English language through translation, they may (still) remain foreign to the English culture. The study assumes that the translation of idiomatic expressions should be taken above the limits of narrow microtextual context analysis and consider the broader macrotextual context (Lindfors, 1978). The study distances itself from the notion of ‘equivalence’, between the source text and the target text, as propagated by linguistic-orientated theorists such as Cartford (1965), Nida and Taber (1969) and House (1977).Item Tsenguluso ya kutalutshedzele kwa madzinamapambwa kha thalusamaipfi dza nyambombili dza Tshivenda na Tshiisimane dzo topolwaho(2023-10-05) Makhado, Mashudu Peter; Mathabi, M.; Tshikota, S. L.Ṱhoḓisiso ndi ya tsenguluso ya kuṱalutshedzele kwa madzinamapambwa kha ṱhalusa-maipfi mbili dza nyambombili dza Tshivenḓa na Tshiisimane dzo topolwaho. Ṱhalusa-maipfi idzo ndi Tshivenḓa/English Ṱhalusamaipfi/Dictionary (Tshikota, 2006) na Venda Dictionary (Van Warmelo,1989). Kha ṱhalusamaipfi idzi hu vhonala hu na ṱhoḓea ya u lavhelesa thaidzo dzi vhangaho uri vhashumisi vhadzo vha si kone u bin-dula nga nḓila yo fhelelaho zwi tshi kwama kuṱalutshedzele kwa madzinamapambwa. Ndi zwa ndeme uri vhasikaṱhalusamaipfi vha ḓaho vha bveledze ṱhalusamaipfi dzine dza ḓo ṋekedza vhashumisi ṱhalutshedzo dzine vha nga kona u dzi shumisa hu si na vhukonḓi. Ṱhoḓisiso iyi yo ḓo bvisela khagala muhumbulo wa uri kuṱalutshedzele kwa madzinamapambwa kha ṱhalusamaipfi dza nyambombili dza Tshivenḓa na Tshii-simane ku tea u khwinifhadzwa u itela u swikela ṱhoḓea dza vhashumisi. Ṱhoḓisiso iyi yo ḓisendeka kha ‘Modern Theory of Lexicographical Functions’ yo bveledzwaho nga Wiegand (1989) ine ya katela ngudo ya zwa vhusikaṱhalusamaipfi na maitele a u vhumba ṱhalusamaipfi. Ṱhoḓisiso iyi yo itwa ho shumiswa ngona ya khwaḽithethivi ngeno tsenguluso ya mafhungo yo shumisa khethekanyo ya mafhungo u ya nga ther-wana dzo topolwaho nga muṱoḓisisi (thematic analysis).Item Ndeme ya folukuloo "folklore" khau u vhuedzedza mikhwa kha vhana ho sedzwa Mvelele ya Tshivenda(2023-05-19) Ramanyimi, Nyadzani Florence; Raphalalani, T. D.; Mathabi, M.Shango ḽa Afrika Tshipembe ano maḓuvha ḽo livhana na u tsela fhasi tshoṱhe kha sia ḽa mikhwa. Vhathu vhanzhi, vha mirole yoṱhe (vhaswa, vhahulwane na vhaaluwa) a vha tshe na mikhwa nga wiḽa kale. Ṱhoḓisiso iyi yo livha kha u sedzulusa ndeme ya ‘foḽukoḽoo’ kha u vhuyedzedza mikhwa kha vhana vha Vhavenḓa. Zwa tshayamikhwa zwi vhonala kha u hulela ha khakhathi, vhugevhenga, vhufarekano, u tshipa, u tshinyadza zwikoloni na tshanḓanguvhoni. Zwoṱhe zwiito izwo zwo bulwaho afho nṱha zwine zwa ḓa nga hone u shaya mikhwa, ndi zwine hu dzulelwa u vhigwa nga hazwo ḓuvha ḽiṅwe na ḽiṅwe kha nyanḓadzamafhungo. Vhushayamikhwa vhu humisela murahu nḓisedzo ya tshumelo i yaho vhathuni i tshi bva kha mihasho ya muvhuso yo fhambanaho. Mvusuludzo ya mikhwa i vhonala i tshone tshine tsha nga vha phindulo yavhuḓi kha dandetande heḽi ḽo hulaho nga u rali kha lushaka ṋamusi. Ṱhoḓisiso iyi yo shumisa ngona mbili dza ṱhoḓisiso u kuvhanganya data. Ngona idzo ndi ya khwaḽithethivi na ya khwanthithethivi. Ho shumiswa muṱumbulo wa ndivho u ṱumbula vhafhinduli vhane vha vha vhadededzi vha Tshivenḓa zwikoloni zwa sekondari, na u nanguludza mahosi u bva vhuponi ha Hatshivhasa. Ṱhoḓisiso iyi yo ḓisendeka nga thyiori i no pfi ‘Cultural Relativism’. Mutumbuli wa thyiori iyi ndi Franz Boas henengei murahu nga ‘20th century’. Thyiori iyi yo vhonala yo tea vhunga i tshi lwela u anḓanya mikhwa na vhuḓifari ha lushaka na mvelele yalwo. I hanedzana na fhungo ḽa u nyadza kana u dzhiela fhasi mvelele ya vhaṅwe zwi tshi ḓa kha uri zwo lugaho na zwi songo lugaho ndi zwifhio.Item Nxopaxopompmaniso wa xivumbeko xa tidikixinari ta ririminwe ta Xitsonga: switshuriwa swa valeksikhogirafa va ximfumo na lava tiyimeleka(2023-05-19) Vuma, Mbhazima Jismon; Baloyi, M. J.; Hlungwani, M. C.Ndzavisiso lowu wu thyiwile Nxopaxopompimaniso wa xivumbeko xa tidikixinari ta ririmin’we ta Xitsonga: Switshuriwa swa valeksikhogirafa va ximfumo na lava tiyimelaka. (A comparative analysis of the structure of Xitsonga monolingual dictionaries: National and Independent lexicographic works). Xikongomelokulu xa ndzavisiso lowu i ku endla nxopaxopompimaniso wa xivumbeko xa switsariwamahlweni na switsariwandzhaku swa tidikixinari ta ririmin’we ta Xitsonga exikarhi ka switshuriwa swa valeksikhogirafa va ximfumo na lava tiyimelaka. Ndzavisiso lowu wu simekiwile ehansi ka tithiyori timbirhi leti tivekaka tanihi Linguistic theory na modern lexicographic functions, leti ti pfunaka valavisisi na valeksikhogirafa kuva va endla vulavisisi byo enta loko va tsala switsariwahandle swa tidikixinari ta ririmin’we. Vuxokoxoko bya ndzavisiso lowu byi hlengeletiwile hi ku tirhisa endlelo ra nkoka leri hi Xinghezi ri tivekaka tanihi qualitative research approach. Ehansi ka endlelo ra nkoka ro hlengeleta mahungu ya ndzavisiso ku na maendlelo yo hlaya yo hlengeleta vuxokoxoko, kambe eka ndzavisiso lowu hi hlawurile ndlela yin’we yo hlengeleta vuxokoxoko ku nga nxopaxopo wa vundzeni leyi tivekaka tanihi content analysis hi Xinghezi. Endlelo ra nxopaxopo wa vundzeni ri humelerisiwile hi tindlela timbirhi ku nga; endlelo ra ku vumba vonelo ro karhi ku ya hi vuxokoxoko lebyi hlengeletiweke (deductive approach) na endlelo ra ku tirhisa timhaka ta ntiyiso ku vumba misinya (inductive approach). Leswi hi swi kumeke hi ku leteriwa hi tithiyori leti hi ti boxeke laha henhla hi leswaku valavisisi na valeksikhogirafa va fanele ku tsala switsariwahandle swa tidikixinari ta ririmin’we hi ku leteriwa hi tithiyori ta lingwisitiki na leksikhogirafi. Hi tlhele hi vona nkoka wo kuma ndlela yin’we yo tsala switsariwahandle swa tidikixinari leswaku swi ta pfuna vatirhisi va tidikixinari ta ririmin’we ku kuma vuxokoxoko bya nkoka eka swiyenge leswi swa switsariwahandle hi ku olova. Swin’wani swa swibumabumelo leswi hi swi ringanyeteke swi katsa ku va valeksikhogirafa va Xitsonga va tekela enhlokweni nkoka wa linguistic theory na modern lexicographic functions leti letelaka hi ndlela ya mavumbelo na malongoloxelo ya vuxokoxoko lebyi vumbaka switsariwahandle.Item Matheme yo ndhundhuzela ririhandzu exikarhi ka Vatsonga lava nga na vuxaka byo karhi(2023-05-19) Mona, Ronald Movement; Baloyi, M. J.; Hlungwani, M. C.Vundzeni bya dyondzo leyi hilebyi pakanisiweke eka andlalo wa nxopaxopa wa matheme lama ndhundhuzelaka rirhandzu exikarhi ka Vatsonga lava nga na vuxaka byo karhi. Xitsalwana lexi xi humelerisiwile hi ku hlawula matheme yo hambanahambana kusuka etibukwini ta Xitsonga na le ka van’wana va vavulavuri va Xitsonga. Nhlamuselo yin’wana na yin’wana leyi nyikiweke eka theme rin’wana na rin’wana leri hlawuleriweke xitsalwana lexi ri kotile ku paluxa muxaka wa rirhandzu leri hlanganiseke lava nga na vuxaka byo karhi. Tinhlamuselo leti nyikiweke a ti paluxangi ntsena muxaka wa rirhandzu leri nga kona exikarhi ka lavambirhi, kambe ti tlhandlekerile hi ku paluxa swihlawulekisi swa rona. Dyondzo leyi yi ta xopaxopa matheme na swivulwahava leswi kombaka ku ndhundhuzela rirhandzu exikarhi ka varhandzani erixakeni ra Vatsonga. Ndzavisiso lowu wu ta kanela hi ku koxometa tindlela leti lemukisaka hi matirhiselo ya maviti lama ya ndhundhuzelaka rirhandzu exikarhi ka varhandzani na lomu midyangwini ya Vatsonga. Ndzavisiso lowu wu simekiwile hi ku landzelela Thiyori ya mbulavulo leyi humeselaka erivaleni tindlela leti paluxaka maviti lama ndhundhuzeka rirhandzu eka Vatsonga. Thiyori leyi yi hlamuseriwa hi Searle (1975) and Vandereveken (1990) loko va ku yi langutana na matheme mo ndhundhuzela lama tlhelaka ma kombisa vuxaka na mavulavulela. Ndzavisiso lowu wu ta kanela matheme lama paluxa rirhandzu. Ndzavisiso lowu wu katsa dyondzo ya tinhlamuselo ta marito exikarhi ka vanhu lava nga na vuxaka. Ndzavisiso lowu wu ta humelerisiwa hi ku tirhisa maendlelo ma nxopoxopo wa matsalwa. Mahungu ma ta tlhela ma hlengeletiwa ku suka eka tibuku to hambanahambana ta ririmi. Tlhandlakambirhi, ku ta tlhela ku endliwa nkambelovutivi eka vavulavuri va ririmi.Item Thodisiso ya ndeme ya mutupo wa muthu ubva vhutukuni haw u swika a tshi lovha u ya nga mvelele ya Tshivenda(2023-05-19) Malitsha, Lufuno Esther; Netshisaulu, N. C.; Raphalani, T. D.Mutupo ndi tshipiḓa tsha sialala na mvelele kha dzhango ḽa Afrika nga u angaredza. Lushaka lwa Vhavenḓa sa luṅwe lwa tshaka dzi re hone Afrika na lwone lu na mitupo ye ya lu vhumba lwa vha lushaka lwo dziaho. Ṱhoḓisiso ya ndeme ya mutupo kha ṅwana wa Muvenḓa u bva a hawe u swika a tshi lovha i ḓo bveledzwa Venḓa vhuponi vhu welaho fhasi ha Masipala wa Thulamela Tshiṱirikini tsha Vhembe vhubvaḓuvha. Musalauno tshivhalo tsha vhana vhane vha khou bebya vha sa ḓiḓivhi tsho anda vhukuma. Ṅwana a sa ḓiḓivha u vha na vhuleme ha u tshila shangoni. Vhuvha ha zwifuwo, zwipuka na zwimela zwine zwa vha mitupo hu ḓo rerwa ngazwo kha thandela ino. Zwivhangi zwi itaho uri ṅwana a ḓivhadzwe kana u ṱumanywa na mutupo kana khotsi wa malofhani zwi ḓo sedzuluswa. Mirafho na mirafho ine ya khou tevhela ngomu kha lushaka lwa Vhavenḓa i ḓo vhona ndeme ya u hulisa na u ṱhonifha mitupo yavho u itela u fhungudza tshivhalo tsha vhana vhane vha tshi aluwa vha dina vhomme vha tshi ṱoḓa vhokhotsi vha malofhani. Ṱhoḓisiso iyi vhunga i tshi khou ṱoḓisisa ndeme ya mutupo kha muthu u bva vhuṱukuni hawe u swika a tshi ri sia ngomu kha lushaka lwa Vhavenḓa, zwi sia i tshi vha ṱhoḓisiso ya khwaḽithethivi. Ṱhumbulo ya ndivho (ya phephosivi) i ḓo shumiswa u nanga vhana vhaṱanu vha re vhuṱalani ha vhokhotsi vha malofhani ngauri mutupo u tevhela ṅombe, vhafumakadzi vhaṱanu vha na vhana nga nnḓa ha mbingano ngauri Tshivenḓa tshi amba uri mutupo wa ṅwana u ḓihwa nga mme awe na mahosi maṱanu vhunga vhe vhone vha na zwifho na mitupo. Thyiori ine ya ḓo shumiswa u bveledza mafhungo a ino thandela ndi thyiori ya zwa matshilisano ine ya vhidzwa fangishinaḽizimu kana mashumele a sialala na zwa mvelele ine ya amba nga ha vhuḓifari ha matshilisano kha miraḓo ya lushaka. I dovha ya khwaṱhisedza ndeme ya u shumiswa ha zwiteṅwa zwi vhumbaho lushaka uri lu vhidzwe lushaka lu tshilaho. U kuvhanganya mafhungo a ṱhoḓisiso, hu ḓo shumiswa mbudzisavhathu, u ṱalela, mbudziso, maṅwalwa o ganḓiswaho na a songo ganḓiswaho.Item Language interference involving Isindebele and Kalanga in a selected secondary school in Bulilima District in Matabeleland South Province in Zimbabwe(2022-11-10) Bhebe, Cordial; Thwala, J. J.; Babane, M. T.The study was undertaken to investigate the language interference involving IsiNdebele and Kalanga in a selected secondary school of Bulilima District in Matabeleland South Province in Zimbabwe. Language interference refers to the effect of the learners’ mother tongue on their production of the target language. The population of Bulilima District is largely of Kalanga speakers, hence Kalanga is the indigenous and dominant language in the district. Although the dominant language spoken in Bulilima is Kalanga, learners in secondary schools learn IsiNdebele, which is their second indigenous language. It is in the light of this observation that this study examined the interference of Kalanga, as the mother-tongue, in the learning and teaching of IsiNdebele as a subject among learners from predominantly Kalanga-speaking communities. While it cannot be disputed that children may acquire a second language naturally or informally, the reality of the situation in Bulilima District is that IsiNdebele is not their first language. Thus, one way or the other, they experience problems and/or challenges in their teaching and learning processes. The study used a qualitative research paradigm and purposively selected a secondary school in a predominately Kalanga-speech community in Bulilima District. Data collection instruments used in this study included interviews, observations and document analysis. The collected data were qualitatively analysed and presented through descriptive and narratives, depending on the nature of the given responses. The study concluded with recommendations based on the research findings highlighted following the Zimbabwe language policy on teaching and learning of languages in multilingual communities.Item Matirhiselo ya tindimikatsano etihofisini ta vatirhelamfumo hi ku kongomesa eka yinwana ya tindzawulo ta mfumo exifundzeninkulu xa Limpopo(2022-07-15) Chauke, Tsakani Portia; Baloyi, M. J.; Hlungwani, M. C.Vuhlanganisi byo tsana hikokwalaho ka ko siveriwa hi ririmi kumbe nkala-amukelo wa ririmi ro karhi ku nga tswala phakelo wa vukorhokeri byo tsana. Xikongomelokulu xa ndzavisiso lowu i ku valanga ku tirhisiwa ka tindzimikatsano etihofisini ta vatirhelamfumo hi ku kongomisa eka ndzawulo ya mfumo eXifundzenikulu xa Limpopo laha mulavisisi a tirhaka kona. Tindzimikatsano ti ringanela kahle eka ndzawulo leyi ndzi tirhaka kona naswona ti hlawulekisiwa hi nkhwangulatilo wa tindziminyingi lowu katsaka nxevo wa tindzimi, vuhundzuluxeri na tindzimikatsano. Nxevo wa tindzimi na vuhundzuluxeri swi voniwa kuri nhlamulo ku tlula matshalatshala lama kunguhatiweke. Tindzimikatsano eka xiyimo xa tindzimi ta tinxakaxaka ku fana ni le ka ndzawulo leyi ndzi tirhaka eka yona mina mulavisisi yi na vuswikoti byo hlanganisa vuhlanganisi hi tindlela to enerisa na ku tisa ntokoto lowu hanyeke eka muphakeri wa vukorhokeri na mukorhokeriwa havambirhi. Ndzavisiso wu lava ku tekela enhlokweni tindzimikatsano tanihi ndlela yo nyika matirhiselo lama kunguhatiweke na ku landzeleleka ka ririmi ra mukorhokeriwa loyi a dingaka vukorhokeri ku suka ehofini ya vatirhelamfumo leyi hlamuseriwaka hi ririmi leri tirhisiwaka ngopfu ku fana na Xinghezi. Wu kambisisa loko swi nga koteka kuva mfambelano xikarhi ka tindzimi timbirhi ku nga ta muphakeri wa vukorhokeri na mukorhokeriwa. Havambirhi va hlohloteriwa ku tirhisa tindzimi ta vona ehofisini ya mfumo tanihi vatekaxiave lava tirhisanaka na ku tirhisiwa hi ndlela leyi faneleke ku kondletela ntwanano na ku hlohlotela vutivi lebyi faneleke eka rixaka ra tinxakaxaka leri tshunxekeke. Maendlelo ya ndzavisiso wa ku endla wu ta tirhisiwa eka maendlelo yo dzhika ya tindzimi na matirhiselo ya tindzimi ta muphakeri wa vukorhokeri na mukorhokeriwa hi xikongomelo xo hluvukisa maendlo ya tindzimi mantshwa ku humelerisa swa bindzu na vutivi lebyi faneleke.Item Afro-centered heritage management approaches for Mapungubwe World Heritage Site along Vele Colliery Coal Mining Area in Limpopo Province in South Africa(2022-07-15) Lithole, Donald Khathutshelo; Matshidze, P.; Dzimiri, P.; Cultural property -- South Africa -- Limpopo; World heritage areas -- South Africa -- LimpopoThis contribution reflects on the role of Mapungubwe World Heritage Site in the promotion of African Knowledge Systems. The study is aligned to the notion that Mapungubwe Kingdom is the epitome of civilization built on African Knowledge Systems. The problem that the study is investigating is that the approach to heritage conservation in Limpopo Province is still reflecting European dominance of Africa. This in turn limits the expression of African Knowledge Systems in the conservation of Mapungubwe World Heritage Site. The overarching aim of the study was to develop the Afro-centred heritage management tool that places Mapungubwe World Heritage Site as the custodian of African Knowledge Systems. The main questions that guided the study were the following: what is the role of Mapungubwe World Heritage Site in the development of African Knowledge Systems? what are the major challenges that Afro-centred heritage management tool should address in the conservation of Mapungubwe World Heritage Site? what are the interventions required to establish Mapungubwe World Heritage Site as the agent for promotion of African Knowledge Systems? what needs to be done to institutionalize African Knowledge Systems within the Mapungubwe World Heritage Site conservation program? Data was collected using in-depth interviews with the purposively sampled participants. Secondary data sources in the form of recorded audio-visuals, minutes of the meetings, newspaper articles and other cultural activities performed to mention but few were also utilized. Data was analysed using a content qualitative data analysis method. This was the qualitative case study designed research that focused on the Mapungubwe World Heritage Site conservation approach. Theoretically, the study utilized the cradle theory that claims that Africa is the cradle of humankind that birthed all ethnic groups in the world. Heritage theorists particularly palaeontologists attest to this sentiment. Insights were also drawn from the Afrocentric approach debate that advocates for location and promotion of African Knowledge Systems in any dialogue. The findings of the study show that there is underutilisation of African Knowledge Systems in the Mapungubwe World Heritage Site, Mapungubwe could be established into African Knowledge Systems University, and public institutions are not well supported to manage heritage matters to mention but few. The study recommends that future research should pay attention on the exploitation of the use of Mapungubwe World Heritage Site as the university for African Knowledge Systems.Item A Critical Reflection on Complementary, Alternative and Indigenous Knowledge Medicine in Gauteng Province: A Model for Articulation and Promotion(2022-07-15) Kgope, Tebogo Victoria; Makgopa, M. A.; Thornton, R. J.As long as the academy continues to lag behind in investigating and revealing and teaching African indigenous pedagogies, the unrepresentative Eurocentric epistemologies that are disconnected from the African reality will continue to marginalise certain communities and professions/disciplines. Complementary and alternative medicine (CAM) is a term that attained popularity in the recent millennium. CAM comprises therapeutic healing modalities that are not part of Western or conventional medicine as its treatment options are centred on medicinal plant, mineral and animal material. Homeopathy as a curative therapeutic system of medicine is classified under CAM and remains relatively unknown in African communities. This is despite being recognised by the government of South Africa as a primary healthcare modality. In this study, a trilogy of decolonial conceptual frameworks by decolonial thinkers and authors is utilised to debunk terms and paradigms that seek to de-link indigenous healing modalities from their core principles. In-depth conversational interviews with homeopaths, African indigenous healers and ordinary everyday people were conducted to explore how these individuals understand themselves and find out who are consulted every day by ordinary people seeking healing. A thematic and narrative analysis was used to give meaning to the collected data. Four categories emerged revealing the need to redress and do justice to marginalised disciplines and communities. The emerging findings paint a picture depicting a failure to use a dialect that is suitable for Black African realities which is a hindrance to the growth of homeopathy. Furthermore, the results indicate that health seeking measures are embedded in the sufferance of Black African people related not to typical diseases as such, but to diseases arising from socio-economic and transnational migratory realities. This thesis engages an African framework and critical social theory to reflect on homeopathy as an indigenous healing modality alongside African indigenous knowledge medicine (AIKM) whose services are not visible given the social and health disparities of many communities.Item The relationship between leadership and local government on land allocation: A case of Thulamela Local Municipality(2022-07-15) Makhanikhe, Tshimangadzo Justice; Netshandama, V. O.; Matshidze, P. E.Traditional leadership and local government are expected to provide co-leadership in same areas of jurisdiction, in South Africa, without much guidance on how that should be done. As a result, there is constant tension in the relationship and questioning between the two centers of power; tensions, such as those that largely exist around issues of land allocation and ownership. This study was aimed at exploring the relationship between traditional leadership and local government with regards to land allocation in the Thulamela local municipality. The study adopted a descriptive as well as an exploratory qualitative design. A total of 27 participants were involved in the study, namely, traditional leaders (14), municipal officials (03) who work on land issues and community members (10). Purposive and snowball sampling methods were employed to identify the (27) study participants, who were both male and female and the collected data was thematically analyzed. The findings of the study indicate that the relationship between traditional leadership and local government on land allocation in the Thulamela local municipality is largely conflictual rather than complementary. The conflictual relations partly emanate from the lack of clarification regarding each group’s distinctive roles regarding land allocation. The actions and or inactions of both parties could be attributed to the exercise of power and privileges of one over the other. Furthermore, the application and or disregard of the law is closely linked to interpretations and biases closely linked to the perceptions of powers and privileges. Traditional leaders seem to be the hardest hit, resulting in the blurring of their roles. I recommend establishment of clear and definitive roles for both institutions of leadership which must play a decisive role in land allocation. The study also recommends that there should be an introduction and facilitation of educational programs on land matters, to improve the relations between traditional leaders and local government.Item Thodisiso ya kubvukulelwe kwa vhudipfi ha muthu kha luambo lwa Tshivenda(2022-07-15) Radzilani, Violet; Raphalalani, T. D.; Mathabi, M.Ngudo iyi yo ḓitika nga u bvukululwa ha vhuḓipfi kha luambo lwa Tshivenḓa u ya nga mvelele ya Tshivenḓa. U bvukulula vhuḓipfi ndi tshipiḓa tsha vhutshilo ha vhathu ha ḓuvha ḽiṅwe na ḽiṅwe kha vhupo vhuṅwe na vhuṅwe. U bvukulula vhuḓipfi ndi tshipiḓa tsha luambo lwa vhathu kha ḽifhasi ḽoṱhe tshine tshi nga bveledzwa nga nḓila dzo fhambanaho zwi tshi ya nga muthu nga muthu. Vhuḓipfi vhu nga vha nga ha muthu kana tshithu, vhu anzela u tshenzhelwa nga kha vhushaka ha vhathu kana nyito dzavho hu si u bvelela fhethu hu si na tshithu. Ndi zwa ndeme uri muthu a ḓivhe maipfi o teaho uri a kone u bveledza vhuḓipfi hawe. Vhuḓipfi a vhu koni u bveledzea hu si na maipfi. Maipfi a wela nga fhasi ha mvelele yo tiwaho a dovha a hwala vhuvha ha mvelele yeneyo. Ndivho khulwane ya ngudo iyi ndi u ṱoḓisisa kubvukululele kwa vhuḓipfi u ya nga ha mvelele ya Tshivenḓa nga kha luambo lwa Tshivenḓa. Ngudo iyi i ḓo vhuedza vhagudiswa, vhadededzi vha luambo lwa Tshivenḓa, vhaambi vha dziṅwe nyambo, mahosi na vhadzulapo nga u angaredza na vhaambi vha luambo lwa Tshivenḓa. U itela u vha na nḓivho nga ha ṱhoho iyi ngona ya ṱhoḓisiso ya khwaḽithethivi yo shumiswa. Nyambedzano yo shumiswa kha u kuvhanganya mafhungo u bva kha mahosi, vhadededzi vha luambo lwa Tshivenḓa na vhagudiswa u bva kha tshiṱiriki tsha Vhembe, vunḓuni ḽa Limpopo, Afrika Tshipembe.Item Nxopaxopo wa xiave xa xinghezi eka nhluvukiso wa vuvumbamarito eka Xitsonga(2022-07-15) Maluleke, Risenga Paulos; Baloyi, M. J.; Chauke, M. T.Ndzavisiso lowu wu kongomisa eka nkanelo wa xiave xa Xinghezi eka nhluvukiso wa vuvumbamarito bya Xitsonga. Ku kaneriwile matheme ya xisayese lama tekiweke kusuka eka buku ya Tisayese ta Vutomi ya Gireyidi ya 12. Mahungumbisi ya leswaku Xitsonga hi nawu a xi na matheme ya swa sayese na swa thekiniki swi endla leswaku xi nga koti ku amukeriwa tanihi hi ririmi leri tirhisiwaka eku dyondzeni no dyondzisa hi rona eswikolweni eAfrika-Dzonga. Ndzavisiso lowu wu tirhisile maendlelo ya nkoka ku komba leswaku nhluvukiso wa vuvumbamarito wu nga langutiwi ntsena tanihi ntirho wa swa thekiniki na lingwisitiki, kambe tanihi ndlandlamuko wa vutivi bya ririmi. Marito mantshwa ma Xitsonga ma mitiwile kusuka eka Xinghezi kusukela emikarhini ya khale. Vulombamarito hi yin’wana ya maendlelo leyi tirhisiweke eka nhluvukiso wa vuvumbamarito eka Xitsonga. Ndzavisiso lowu wu tlherile wu komba nakambe leswaku vuhundzuluxi na ndlandlamuko wa semantiki swi nga tirha tanihi swihlovo swa marito lama humaka eka Xitsonga handle ko lomba. Ndzavisiso lowu wu simekiwile ehansi ka tithiyori ta Sapir-Whorf leti fambelanaka na swa ririmi leti tivekaka tanihi Linguistic Relativity, Semantic-cognitive na Social-pragmatics.Item Thodisiso ya mofimi was asipekithi kha luambo lwa Tshivenda(2022-07-15) Sinthumule, Milingoni Joyce; Raphalalani, T. D.; Raphalalani, M R.; Tshikota, S. L.Luambo sa nḓila ya vhudavhidzani ha vhathu lwo ṱanḓavhuwa vhukuma. Sa musi vhathu vha sa dzuli vho ralo, vha tshi shanduka na tshifhinga, zwo ralovho na kha luambo, a lu dzuli lwo ralo. Luambo lu tshi shanduka lu vha lu tshi khou aluwa. Lu tshi aluwa hu vha na u khwatheliwa kana u fhungudziwa ha zwiṅwe zwa luambo zwine zwa vhonala zwi si tsha vha na ndeme. Hu dovha hafhu ha vha na u ṱumetshedza zwiṅwe zwiswa zwa luambo zwi vhonalaho zwo no vha na ndeme. Yeneyi nyaluwo ya luambo uri lu tshimbile na tshifhinga i bveledzwa nga ṱhoḓisiso dzine dza itiwa nga vhaṱoḓisisi. Tshivenḓa sa luṅwe lwa nyambo dza tshiofisi dza Afrika Tshipembe, tshi vhonala na tshone tshi kha muṱala wonoyu muthihi wa nyaluwo u itela uri lu tshimbile na tshifhinga tshi shandukaho. Luambo lwa Tshivenḓa sa dziṅwe nyambo dza Afrika, lu gudiwa kha masia a katelaho mofoḽodzhi (ngudo ya zwipiḓa zwi vhumbaho ipfi), sinthekhisi (ngudo ya vhushaka vhukati ha maipfi fhungoni), simanthikhi (ngudo ya zwine maipfi kana mafurase a amba zwone), fonotiki (ngudo ya kubulele kwa maipfi) na fonolodzhi (ngudo ya tshanduko ya mibvumo). Muṱoḓisisi u ḓo shumisa ngona ya khwaḽithethivi u kuvhanganya mafhungo u wana nḓivho i bvaho kha vhathu vha katelaho vhagudisi, vhagudiswa na vhaṅwali vha bugu dza luambo lwa Tshivenḓa na dziṅwe nyambo. Hu ḓo shumiswa muṱumbu wa ndivho (purposive sampling) u wana vhathu vhane ha ḓo wanala khavho mafhungo. Muṱoḓisisi u ḓo dovha hafhu a wana mafhungo u bva kha zwo no ṅwalwaho nga vhaṅwali vha bugu na khanḓiso dzo fhambanaho dzine dza vha na vhushaka na fhungo iḽi. Mafhungo oṱhe ane a ḓo kuvhanganyiwa u bva kha vhathu na kha zwo tou ṅwalwaho a ḓo saukanywa ha kona u swikelwa mawanwa. Hu lavhelelwa uri ṱhoḓisiso iyi i ḓo bvisela khagala uri mofimi wa asipekithi ndi sia ḽa ngudo ḽine ḽa shela mulenzhe zwihulu kha zwine ḽiiti ḽa amba zwone fhungoni.Item Lucwaningo ngelibito elulwimini lweSiswati(2022-07-15) Mahlalela, Phindile Zamani; Thwala, J. J.; Nkuna, K, J.Lolucwaningo lutsintsa libito elulwimini lweSiswati. Lubukwe ngaphasi kwemikhakha lelandzelako: imphimisomsindvo, ingucukomsindvo, lubumbomagama, luhlelomisho nenchazomagama. Lolucwaningo lutawubuka luhlelo neluhlelembiso lolutsintsa titfo tenkhulumo letilandzelako: tikhanyiso, tihlanganiso, tibabato, tichasiso netilandziso. Lolucwaningo luyolandzela imikhakha yelulwimi. Lapha kutawuhlatiywa tinhlobo temabito letifana naleti: emabitomvama, emabitogcogca, emabitongco nemabitosimo. Kutawubukwa bomcondvofana, bomphimbohluka, bomabitofana, emagamatikhawu nalokunye. Kugcogceka nekuhleleka kwawo kutawulandzela imigodvu yabo-Doke, Meinhof naGivon.Item U kandekanywa ha pfanelo dza vhathu vha nganea: Mme a nndwa dzothe(2022-07-15) Khangale, Mushaathama Agnes; Raphalalani, T. D.; Netshisaulu, N. C.Ngudo iyi yo livha kha u ṱoḓisisa u kandekanywa ha pfhanelo dza vhathu kha nganea ya Mme a Nndwa Dzoṱhe. Pfhanelo dza vhathu dzi re kha ndima ya vhuvhili ya Ndayotewa ya Afrika Tshipembe ya 1996 ndi dza vhadzulapo vhoṱhe vha Afrika Tshipembe. Hu na Ndayotewa ya Afrika Tshipembe ya 1996 ṋamusi, fhedzi hu kha ḓi vha na vhadzulapo vhane vha sa ḓivhe pfhanelo dzavho nga vhuḓalo. Vhadzulapo vha khou lwa nga tshavho, vha tshinyadza thundu ya muvhuso na ya phraivethe vha tshi ḓitika nga ḽa uri ndi pfhanelo dzavho. Vhugevhenga na zwiito zwoṱhe hezwi zwa vhuveveru, ndi khwaṱhisedzo ya uri hu na u shaedza kha sia ḽa u ḓivha pfhanelo dza vhathu. Ndi zwa ndeme uri vhadzulapo, nga maanḓa Vharema vha wanalaho vhuponi ha mahayani, vha dzulele u wana pfhunzo nga pfhanelo dzavho dzi re kha Ndayotewa ya Afrika Tshipembe ya 1996.Ṱhoḓea iyi i nga swikelea zwavhuḓi musi ho senguluswa nganea ya Mme a Nndwa Dzoṱhe. Kha ngudo iyi hu ḓo tevhelwa maitele a ‘Literary Text Analyses Approach’ nga fhasi ha ngona ya khwaḽithethivi kha u kuvhanganya data u bva kha nganea ya Mme a Nndwa Dzoṱhe. Iyi ngona ndi yone yo teaho u kuvhanganya data u bva kha maṅwalwa vhunga i tshi tevhela zwi bvaho kha mutaladzi muṅwe na muṅwe wa zwo ṅwalwaho, hu tshi katelwa na kha nganea. Maitele a ‘Content Analyses Approach’ one a ḓo tevhelelwa u itela u saukanya data. Hu lavhelelwa uri vhadzulapo, nga maanḓa vha vhupo ha mahayani, hune pfhunzo ya vha fhasi, vha ḓo swikela hune vha pfhesesa pfhanelo dzavho khwiṋe u bva kha ngudo iyi vha konaha u vha vhadzulapo vha re na vhuḓifhinduleli kha vhutshilo havho ha ḓuvha ḽiṅwe na ḽiṅwe. Hei ngudo yo ḓisendeka kha thyiori ine ya vha “Theory of Literary Structuralism” (Structuralist approach).Item Mitlhonthlo ya vutoloki ku suka eka xinghezi ku ya eka Xitsonga etikerekeni ta manguvalawa exifundzenintsongo xa Vhembe Limpopo(2020) Rikhotso, S; Babane, M. T.; Chauke, M. T.Ndzavisiso lowu a wu langutanile ni vutoloki etikerekeni. Vutoloki lebyi hi ntolovelo byi tirhisiwa tanihi vuhlanganisi exikarhi ka vanhu va tinxaka to hambanahambana ka swa tindzimi xikan’we ni ndhavuko wa vona. Ku ya hi Pochhaker (2014:11) theme ra vutoloki, tanihi vuhundzuluxi lebyi byi khumbaka ririmi ro sungula ku ya eka ririmi ra vayingiseri. Ku va vutoloki lebyi byi va bya risima xikan’we na ku humelela kahle, tindzimi timbirhi ta khumbeka. Xikongomelonkulu xa ndzavisiso lowu a ku ri ku xopaxopa xikan’we ni ku paluxa mitlhontlho ni swiphiqo leswi vatoloki va hlanganaka na swona etikerekeni ta manguvalawa erixakeni ra Vatsonga. Hi ku landza nhlokomhaka ya ndzavisiso lowu, dizayini ya ndzavisiso yi vile ya maendlelo ma nkoka hi xikongomelo xo lava ku hlamula swivutiso swa ndzavisiso. Maendlelo ma vuxiyaxiya na nhlokohliso wa swivutiso ma tirhisiwile ku hlengeleta vuxokoxoko bya ndzavisiso lowu. Ku kota ku fikelela ni ku humesela ehandle mitlhontlho etikerekeni hi nkarhi wa michumayelo, ku nhlokohlisiwile vatoloki va makumembirhi. Vuxokoxoko hinkwabyo byi hlayisiwile ni ku rhikhodiwa hi thepi ya mpimo na xikalo xa H4. Tikereke leti ti tirhisiweke eka ndzavisiso lowu ti hlawuriwile hi ku landza mahlawulelo ya sampulu. Ndzavisiso lowu wu humeserile yin’wana ya mitlhontlho ya vutoloki yo fana ni ya ku pfumaleka ka ku hetiseka ka ririmi, ku siyetiwa ka mahungu, rivilo ra muchumayeri, ku siyeta ni swivulwa swo kala nkoxometo na swin’wana. Mimbuyelo yi humelerisile swin’wana swa swivangelo swa mitlhontlho leyi leswaku swi va kona hi ku pfumaleka ka vatoloki lava va tokoteke eka swa vutoloki. Ku va tikereke ti va ni mitolovelo ya ku tolokisa vanhu lava va nga na vutivi bya tindzimi timbirhi hi wun’wana tlhontlho. Xin’wana xa swibumabumelo swa ndzavisiso lowu hileswaku vuleteri byi endliwa tanihi ndlela yo antswisa ntokoto wa vutoloki, xikan’we ni ku dyondzisa vatoloki hi tinxaka ta vutoloki ni maendlelo ma kona. Ndzavisiso lowu wu ni nkoka eka vatoloki, vachumayeri, kereke xikan’we na nhlengeletano. The focus of this study was church interpreting, which is commonly used to facilitate communication between individuals and groups of different linguistic and cultural backgrounds. According to Pochhacker (2004:11) the term interpreting refers to a form of translation in which a first and final rendition in another language is produced based on a one-time presentation of an utterance in a source language. For effective and efficient interpreting to take place, two languages were involved. The main aim of this study was to explore the challenges and problems faced by church interpreters in some selected charismatic churches in Vatsonga communities. The nature of this study dictated that the qualitative approach be employed in order to provide credible and trustworthy answers to its research questions. The data was collected in the natural setting of the participants. In this approach, two research techniques were used, namely, observation and interviews methods. Church observations and twenty participants were interviewed to establish the challenges they face during church sermon interpreting. All the interviews were audio-taped using the Zoom H4 digital recorder. Purposive sampling was used to select the churches and the interpreters who took part in this study. The study revealed that there were several challenges such as linguistic competence, abandonment of messages, tempo of the preachers, skipping and incomplete sentences facing church interpreters. The results revealed that some of these challenges were because church interpreters might not have received formal training on how to interpret, and that they did not have enough knowledge in interpreting. It was often assumed that anyone who speaks more than one language could be a church interpreter. A workshop was conducted as an intervention to improve the interpreting skills of the interpreters and to teach them different interpreting strategies and methods. This study would be important to the interpreters, preachers and the church congregation.