Journal for Language Teaching

Ukusetshenziswa kwezaga nezisho ukufundisa ngobuntu kubafundi abenza isiZulu uLimi lwaseKhaya

2024-08-08T10:41:21+00:00

Inhloso yaleli phepha ukuhlaziya ukuthi izaga nezisho zingasetshenziswa kanjani ukufundisa ngobuntu kubafundi abenza isiZulu uLimi Lwasekhaya emfundweni yaseNingizimu-Afrika. Lolu wucwaningo oluyikhwalithethivu, oluveza ngendlela esakuxoxa, kusetshenziswa ipharadayimu yokuhumusha ukubika ukuthi ukungahloniphi, ukungaziphathi kahle, nobubhoklolo kuwumthelela wokwehluleka kwesikole nothisha ukutshala ubuntu kubafundi babo. Imininingo yaleli phepha ikhiqizwe kusetshenziswa izincwadi zesiZulu, okuyilezi: Inqolobane Yesizwe, Izaqheqhe, Zinqunywa Amakhanda!, Injula Nokujiya KwesiZulu, neNsengwakazi. Izinjulalwazi ezilawula lolu cwaningo yiSemiyothikhi kanye ne-Social constructivism. Injulalwazi iSemiyothikhi yakhethwa ngoba ikhuluma ngokuhunyushwa kwezimpawu zolimi, kulolu cwaningo okuyizaga nezisho, kanye nomyalezo eziwedlulisayo ngobuntu. I-Social constructivism yona yakhethwa ngoba igxile ekwakhiweni kolwazi olusha kanye nokubaluleka kokusebenzisana phakathi kwabafundi, othisha nomphakathi, okuyimfundo enxantathu. Ngokusebenzisa indlela yokuhlaziya ngokwezindikimba, lolu cwaningo lubheka indlela othisha abafundisa ngayo izaga nezisho ukufundisa ngobuntu, okufaka inhlonipho, ukuziphatha kanye nothando. Lolu cwaningo luveza incazelo nolwazi ngemvelaphi yezaga nezisho nokuthi Ubuntu buvuseleleka kanjani kubafundi uma befundiswa ngezaga nezisho. Kuyavela emiphumeleni yalolu cwaningo ukuthi abadala babebuka ukwenzeka kwezinto emphakathini bese beqamba izaga nezisho ngaleso senzeko ngenhloso yokufundisa noma ukuyala izingane kanye nomphakathi jikelele. Ngakho-ke, imiphumela yocwaningo iveza ukuthi uma abafundi emakilasini esiZulu befundiswa ngemvelaphi kanye nencazelo yezaga nezisho kuyabenza babe nobuntu. Ucwaningo luthole ukuthi yinkulu indima edlalwa izaga nezisho ukubuyisa ubuntu ezikoleni kanye nasemphakathini uma kusetshenziswa indlela yokufundisa egxile emfundweni yendabuko.

This study reports on how proverbs and idioms can be utilised to teach the values of Ubuntu to isiZulu Home Language learners in the South African education context. This is an interpretivist qualitative research study, reporting on how schools and teachers struggle to deal with learners’ insolence, misconduct and bullying, personality traits opposed to Ubuntu. This is a desk top study reporting on data generated from the following isiZulu books: Inqolobane Yesizwe, Izaqheqhe, Zinqunywa Amakhanda!, Injula Nokujiya KwesiZulu neNsengwakazi. The study is underpinned by semiotic theory and social constructivism. Semiotic theory focuses on language imageries and symbols, which are proverbs and idioms, as well as the message they relay in relation to the values of Ubuntu. Social constructivism stresses the significance of a tripolar education, which advocates for collaborative learning between learners, teachers and community. Using the thematic analysis approach, the paper reports on the role of proverbs and idioms in teaching respect, good morals and love. It is evident that ancient wisdom was used as a reservoir from which the forebearers drew their inspiration to coin proverbs and idioms, thus teaching and reprimanding both the young and old. The findings demonstrate that the values of Ubuntu can be restored through proverbs and idioms. A learner-centred pedagogical approach and indigenous knowledge systems can be used to promote epistemological diversity.

Andlalo wa mitirho na matirhiselo ma swivuriso swa Xitsonga: Xitsundzuxo eka Vatsonga

2024-08-08T10:45:23+00:00

Vatsonga i rixaka ra vanhu lero hlawuleka swinene, hi vona vavulavurixidzi va ririmi ra Xitsonga. Rixaka leri a ri tiveka ngopfu hi xilogene xa rona xa mitirho ya vulavula hi nkarhi wa khale ka mfumo wa Gazankulu. Ku fana na vanhu va tindzimi tin’wana, Vatsonga va na ndhavuko wa vona lowu vuyetelaka na ku kondletela vutomi bya vona xikan’we na ku byi hlengeleta. Eka ndhavuko wa Vatsonga ku na swivuriso leswi nga na mitirho yo hambanahambana leyi lawulaka mahanyelo na maendlelo ma vona eku hanyeni. Swivuriso swi tshuriwile hi ku tirhisa vutlhari swinene hikokwalaho ka swiyimo leswi vanhu va hlanganaka na swona. Ndzavisiso lowu wu humelerisiwile hi ku tirhisa endlelo ra khwalithethivhi na mpfuneto wa thiyori ya “context”. Eka mikarhi ya sweswi vanhu a va ha swi tekeli enhlokweni swivuriso na mitirho ya swona hikokwalaho ka ku cinca ka vutomi bya siku na siku na nkucetelo wa tindzimi tin’wana. Vatsonga va rivala nkoka wa swivuriso swa vona siku na siku hikuva va nga tivi mitirho ya swona. Xitsariwa lexi xa mitirho na matirhiselo ma swivuriso swa Xitsonga i xitsundzuxo eka Vatsonga.

The Vatsonga people, proud custodians of the Xitsonga language, possess a distinctive cultural identity shaped by their rich heritage. Xitsonga is more than just a language; it embodies the history, beliefs, and values that define the Vatsonga community. Proverbs and principles, passed down through generations, have long served as a moral compass, guiding the behaviour, attitudes, and daily lives of Vatsonga speakers. However, in today's fast-paced and increasingly globalized world, the influence of external factors and the dominance of other languages threaten to erode the significance of these proverbs in the eyes of the younger generation. This study is qualitative in nature and it is underpinned by the theory of meanings. As a result, it is crucial to rediscover and reemphasize the vital role these proverbs play as guiding principles, ensuring the preservation of Vatsonga culture and its continued relevance in modern times.

Ukuqonda kothisha mayelana nokufundiswa kwekhono lokufunda ngokuhlolisisa kanye nokuqondisisa imibhalo yesiZulu emabangeni asesigabeni sokuFunda okuQhubekayo nokuQeqesha

2024-08-08T10:50:12+00:00

Lolu cwaningo luphenya ngokuqonda kothisha mayelana nokufundiswa kwekhono lokufunda ngokuhlolisisa kanye nokuqondisisa imibhalo yesiZulu emabangeni asesigabeni sokuFunda okuQhubekayo nokuQeqesha. Ngokusebenzisa indlelakubuka yomhumusho kanye nezindlela zobunjalo botho, lolu cwaningo lukhiqize ulwazi ngezindlela zezinhlololwazi ezisakuhleleka, ukubukela othisha befundisa kanye nokuhlaziywa kwamadokhyumenti. Kulolu cwaningo kwalandelwa indlela yokuqoka ngenhloso othisha abafundisa imibhalo yesiZulu ulimi lwaseKhaya. Kwasetshenziswa isu lokuholela kokuthile; nohlaka lwemicabango kaPiaget (1983) kanye nekaVygotsky (1978) njengezinsizakuhlaziya okutholakele ocwaningweni. Injulalwazi kaPiaget (1983) ibalula ubumqoka bokuthuthukiswa kwengqondo yomfundi ukukwazi ukucabanga okufundwayo. Kanti-ke, injulalwazi kaVygotsky imayelana neqhaza lenhlalo kanye namasiko ekufundeni imibhalo. Indlela yokuhlaziya okutholakele ngezindikimba (thematic analysis) iye yaholela ekutheni kuhlaluke ukuthi othisha basasebenzisa indlela yendabuko yokufundisa ukuhluza isakhiwo kanye nohlaka kombhalo, nokwenza bangagxili ekuthuthukiseni amakhono elokuhlolisisa kanye nokuqondisisa imibhalo yesiZulu. Le ndlela yokuhluza imibhalo igxilisa ukuthola ulwazi lombhalo kanye nezimpawu ezisobala.

This study sought to explore teachers’ understanding of teaching critical reading and reading comprehension using isiZulu literary texts in the FET phase. The intellectual piece adopted the interpretivist epistemological stance and employed qualitative research methods to generate data. Framed within the Vygotskian Social constructivism and Piaget’s Cognitive theories, the data were inferred through semi-structured interviews, lesson observations and document analysis. Selected purposively were the participants of the study to acquire the qualitative data on the teachig of isiZulu Home language literary texts in the FET phase. This study used an inductive approach to analyse data, and it is supported by the conceptual framework: Piaget’s cognitive development concept and Vygotsky’s social constructivism. Piaget (1983) emphasises cognitive developmental stages that learners undergo when reading literary texts and learning language skills. On the other hand, Vygotsky (1978) puts emphasis on the role that social and cultural aspects play in understanding the world during learning. Vygotsky highlights the role of the knowledgeable person (teacher, parents or peers) in facilitating the learning experience during learning. Findings show that teachers are using traditional methods of teaching literary texts. The traditional method focuses only on the structure and acquisition of textual information. The traditional method does not develop critical reading and comprehension because the literary text is viewed as a complete and factual piece. Traditional methods do not allow learners to create new meanings and interrogate authors' perspectives.

Kufundziswa kwetilwimi taseNingizimu Afrika ngekusebentisa bucwepheshe

2024-08-08T10:53:56+00:00

Tilwimi tase-Afrika betatiwa njengetilwimi letisemuva ngetintfo letiningi, lokunye kwato kungabi nemagama (terminology) kulomkhakha wetemfundvo tibuye futsi tingabikhona etindzaweni tedijithali. Inhloso yalolucwaningo kubuka kufundzisa kwetilwimi tase-Africa ngebucwepheshe besimanje kanye nekubakhona kwato etindzaweni tedijithali. Umbuto longatibuta wona kutsi, Yini lekumele yentiwe kute tilwimi tetfu tase-Afrika tifundziswe nato ngebucwepheshe besimanje? Singatisabalalisa njani etindzaweni tedijithali? Ngalemibuto lemibili kubalulekile kutsi bothishela bafundziswe kusebentisa bucwepheshe besimanje ekufundziseni tilwimi taseAfrika. Leliphepha lihlose kuveta kutsi Tilwimi tase-Afrika tingafundziswa tisebentisa bucwepheshe besimanje kantsi futsi tibuye lisatjalaliswe etindzaweni tedijithali. Lokunye lelikubukile kutsi tilwimi tase-Afrika tingafundziswa ngekuhlanganisa letinye tifundvo letifana nabo-khodingi kanye nerobothiksi. Ngalamaye emavi tifundvo letikhicita bantfwana lebatakwati kucabanga, kucatulula tinkinga nekutfola tisombululo letinemcondvo tingafundziswa etilwimini taseAfrika. Lolucwaningo lusebentise indlela yekucwaninga ye khwalithethivu lephindze isebentise indlela yekusampula lebuka injongo (purposive). Lolucwaningo lincike kakhulu ekubukisiseni lwendlela yeluhlolo lwedeksithophu(Desktop), luhlolo lwetincwadzi (document analysis). Lelucwaningo lubuke kusetjetiswa kwe-Actor Network Theory lokuyi mfundziso-njulalwati (theoretical framework) lokungilo lolukwati kusebentisana naleminye imibhalo. Kuhlatiywa kwalokutfolakele (data analysis) lutawusebentisa Indlelanchubo yekwehlukanisa ngetingcikitsi. Kufaka ligalelo: Lolucwaningo lungaba lusito kubafundzisi, ikakhulukati etikhungweni temfundvo lephakeme ekufundziseni tilwimi tase-Afrika ngekusebentisa itheknoloji kanye netilwimi tase-Afrika uma selutfolakala, selukhulunywa ngaphesheya kwetilwandle.

African languages are behind, especially with regards to terminology in the education space, and entering the digital environment. This research considers the teaching of South African languages through technology and its presence in the digital space. What can we do in this regard? First, it is important that we have to educate our teachers on how to use technology in teaching South African languages. The paper explores the potential in the use of technology and occupying the digital space available. It examines how South African languages can be integrated with other subjects like coding and robotics. In other words, teaching African languages through technology can produce learners who will be empowered with 21st-century skills and be able to use the information that will be digitally relevant. The study adopted Actor Network Theory (ANT) to direct its activities. This framework gives credit to any being or factor, irrespective of its nature, human, or non-human. ANT is a theory of the progressive constitution of a network in which both human and non-human actors assume identities. The data and information that were generated through participatory action research, a desktop review, a literature review and textual analysis were analysed using critical discourse analysis (CDA). This was used to show how discourse structures reproduce, legitimize, question, or perform power and dominance relations in society. Also, CDA is an analytical research approach that analyses speech critically. A person or group of dominant tendencies review critical discourse analysis trying to explain a social reality and have a specific goal in mind. Findings suggest that collaboration with all stakeholders in digitising and teaching through technology is possible. We also look at the contribution of the Web in promoting the use and status of African languages. Participation in sharing and producing knowledge through the Web can play a key role in the economic, social and educational development of Africa. The research will be of interest for educators, especially in higher education institutions, in teaching African languages through technology. It is important to digitise all our African languages, especially Siswati. These languages can develop and then be found in the digital space in such a way that they can be used or spoken internationally. Another opportunity can be found in the enhancement of the national corpora, the use of other software and open-source platforms like Wikipedia, WordNet, and also the use of technology to teach the South African languages. African languages can indeed be satisfactorily developed in these respects.

Lucwaningo ngekusebenta kwelibito elulwimi lweSiswati

2024-08-08T10:58:44+00:00

Lulwimi lutsatfwa njengeligugu lesive lolumele luvikelwe futsi lutfutfukiswe ngibo bonkhe basebentisi balo. Lucuketse emasiko ebuntfu futsi luphindze lube yindlela yasemandvulo yekuchumana kwebantfu. Nanome kunjalo lulwimi akusiyo intfo lemele ibukelwe phasi ngobe phela lunesayensi lesetjentiswako ekwakheni emagama nasekuwaphimiseni kuphindze kwedlulele ekuwasebentiseni emshweni nakwetfulwa inkhulumo Injongo yalolucwaningo kubuka ngeliso lelibanti kwakheka kwelibito nekusetjentiswa kwalo elulwimini lweSiswati. Tonkhe tive tiyalisebentisa libito. Libito lingumgogodla welulwimi. Litawubukwa ngetindlela letehlukene lokufaka ekhatsi ifonetiki, ifonoloji, imofoloji,isinteksi nesemantiki. Lolucwaningo luyolandzela imikhakha yelulwimi. Lapha kutawuhlatiywa tinhlobo temabito letifana naleti: emabitomvama, emabitogcogca, emabitongco. Kugcogceka nekuhleleka kwawo kutawulandzela umgudvu wa-Carl Meinhof. Inkinga yalolucwaningo kubuka sidzingo sekwati ngalokuphelele kwetinhlobo temabito eSiswati nekwakheka kwato. Uma kubukwa indzima yawo lebalulekile eluhlwini lwelulwimi nekumelwa kwamasiko.Itiyori letawusetjentiswa yitiyori ye Afrocentricity legcizelela kunakwa kwetilwimi talabamnyama njengemagugu neligcabho lesive. Indlela yekucoca idatha kusetjentiswe indlela yekhwalithethivu bese kusetjentiswa indlela yekuhlatiya yekhophasi. Kutawusetjentiswa amasu ekhwalithethivu kuhlatiya idatha kwembula emaphethini e-mofoloji yemagama, kuhlukaniswa kwe-semantiki, nekuhlukahlukana kwekusetjentiswa kuto tonkhe timo letehlukene. Imiphumela yembula emaphethini lamanyenti esivumelwano setigaba semabito, sandziso se-semantiki, kanye netinchazelo tenhlalo-masiko letifakwe ngekhatsi kwekusetjentiswa kwelibito leSiswati. Ngetulu kwaloko, lolucwaningo lugcamisa kugucugucuka kwemabito eSiswati ekuphendvuleni kuchumana kwelulwimi kanye nekugucugucuka kwemasiko. Lolucwaningo ludlala indzima emkhakheni lobanti wetelulwimi ngekujulisa ngekwati kwetfu tinhlelo temabito etilimini letingakamelelwa kahle kanye nekukhanyisa kuchumana lokunyenti ekhatsi kwelulwimisakhiwo, kucondza, nemasiko.

Language is regarded as the nation's heritage, and all language users are responsible for its preservation and development. Language embodies people's culture and is the traditional means of communication. It is critical that it be respected because there is science within a language, as seen in the construction of the structure of words, pronunciation, formation, and use in communication. This study aims to look at the application of Siswati nouns. It deals with a noun in the Siswati language. All nations use nouns. A noun is the cornerstone of the language concerned. They will be looked at through various linguistics perspectives: phonetics, phonology morphology, syntax and semantics. The linguistics approach informed the study, which will be solely confined to the micro linguistics dimension. Various types of nouns are selected for the study: common, collective, proper, abstract, and so on. Carl Meinhof's approach guides their classifications and categorizations. The research problem centres on the need for a comprehensive understanding of Siswati nouns, given their pivotal role in the language's grammatical framework and cultural representation. The data collection method involves corpus analysis employing a qualitative approach. The data analysis unveils patterns of noun morphology, semantic categorization, and usage variability across different contexts. Afrocentricity theory will be used to underpin the study. Results reveal intricate patterns of noun class agreement, semantic extension, and sociocultural connotations embedded within Siswati noun usage. Furthermore, the study highlights the dynamic nature of Siswati nouns in response to linguistic contact and cultural evolution. This research contributes to the broader field of linguistics by deepening our understanding of noun systems in underrepresented languages and shedding light on the intricate interplay between language structure, cognition, and culture.

Ukuziphendulela kubahlaziyi besiZulu

2024-08-08T11:02:33+00:00

Ukubhala ngezilimi zase-Afrikha kuhlala kuyinselelo ikakhulukazi uma ukubhala kwakho kuzokwahlulelwa ngokusebenzisa indlelakubuka yolimi lwamakholoni. Lokhu kungenxa yokuthi izilimi ezihamba phambili emfundweni, njengesiNgisi, zengamela ukufunda nokubhala kwezemfundo, ngakho-ke yizo ezibeka imithetho yokubhala kwezemfundo nokuthi kufanele kwenziwe kanjani. Leli phepha lisekelwe emibonweni yabahlaziyi mayelana nesahluko esithunyelwe ukuze sishicilelwe encwadini. Isahluko sibhalwe ngesiZulu kanti abahlaziyi babuye banikeza imibono yabo nangesiZulu. Ngakho-ke leli phepha liphenya le mibono lisebenzisa i-autoethnography evumela ukuthi 'uqobo' lo mcwaningi lube yingxenye yophenyo. Umcwaningi uphendula le mibono ukuze athole isisekelo sayo. Uhlaziyo lukhombisa ukuthi nakuba abahlaziyi beveze imibono ewusizo ukuze kuthuthukiswe isahluko, okunye ukuphawula kwabo kuveze ukungazi kwabo ngephuzu locwaningo elikhethwe umcwaningi. Isiphetho siwukuthi ukuphawula okusekelwe ekungazini kwabahlaziyi ngendlela yophenyo ekhethiwe yomcwaningi kungenzeka kudikibalise ababhali abangase bangabi nawo amandla okuzichaza kubahlaziyi.

Writing in African languages remains a challenge, mainly when one’s writing will be judged through the lenses of a colonial language. This is because the dominant languages in education, such as English, preside over academic literacy and dictate how academic writing should be carried out. This paper is based on the reviewers’ comments about a chapter submitted for publication in a book. The chapter was written in isiZulu, and the reviewers provided their review. Therefore, this paper interrogates these comments using auto-ethnography, allowing the researcher’s 'self' to be part of the investigation. The researcher responds to these comments in order to establish their basis. The analysis indicates that whilst the reviewers provided valuable comments for the improvement of the chapter, some of their comments revealed their ignorance about the research paradigm chosen by the researcher. The conclusion is that comments based on reviewers’ ignorance of the researcher’s preferred method of investigation are likely to discourage writers who might not have the energy to explain themselves to the reviewers.

Iqhaza labazali abangamaZulu ekwesekeleni nasekugqugquzeleni izingane zabo ekufundeni ulimi lwesiZulu ezikoleni

2024-08-08T11:05:54+00:00

Ucwaningo oluningi luveza ukuthi umzali, ikhaya nomphakathi kuneqhaza elibalulekile ekutheni izingane zithuthuke ekufundeni ulimi, kanti abazali yibona okufanele babambe iqhaza elibalulekile ukuze umfundi athole ukwesekwa emsebenzini wakhe wesikole, njengakho ukufunda nokuthuthuka kwakhe olimini. Lokhu kwesekwa wumzali kubalulekile ekufundweni kolimi lwasekhaya nolwesibili ezinganeni, kusukela kwezisencane kuye kwesezikhulile. Nokho-ke, kulolu cwaningo kuzogxilwa ekuphenyeni ukuthi yiliphi iqhaza umzali nekhaya abalibambile ekwesekeleni nasekugqugquzeleni umfundi ukuba athuthuke ekufundeni ulimi lwasekhaya, ngokwalolu cwaningo, okuyisiZulu. Ngaphandle kwalokhu, ucwaningo luphinde lubheke ukuthi kungani umzali nekhaya benza ngendlela abenza ngayo ukwesekela nokugqugquzela umfundi ukuba afunde futhi athuthuke olimini lwesiZulu ngendlela abakwenza ngayo. Kusetshenziswe izindlela zekhwalithethivu ukuqhuba lolu cwaningo kanti lungaphansi kwepharadaymu yomhumusho. Kusetshenziswe izindlela zocwaningo lwesimo, kanti imininingo yocwaningo ikhiqizwe ngezingxoxo ezisakuhleleka nabahlanganyeli bocwaningo. Ucwaningo luveza ukuthi phakathi kokungenziwa wumzali ekubambeni iqhaza ekutheni alekelele ingane ukuba ithuthuke esifundweni sesiZulu esikoleni ukuba ayilekelele ngemisebenzi yesikole, avame ukuyinika ithuba lokuhambela nokuzimbandakanya emicimbini nasemikhosini yamasiko esizwe samaZulu, ukusebenzisa ulimi lwesiZulu ekhaya, nokunye. Ucwaningo luncoma ukuthi kumele kube nezinhlelo ezizolekelela ekuhlomiseni abazali ukuze bazi ukuthi kufanele bazilekelele kanjani izingane zabo ukuze zifunde futhi zithuthuke olimini.

Research has shown that learner’s parents, family and community play an important role in the development of language skills, while parents require to play a major role in supporting their children in their schoolwork, for their language learning and development. From lower to higher grades of schooling, this parental support is important for learning the home language, and this also applies to second language development. With that in mind, this research focuses on investigating what role the parent and the home need to play in providing support and encouragement for a student to study their home language, with isiZulu providing a case study. Apart from this, this research examines why the parent and the home act in the way they do regarding encouraging and supporting their child so they learn and develop adequate language skills in isiZulu. This research utilizes qualitative methods and it operates under the interpretivist paradigm. A case study is presented with data coming from semi-structured interviews with research participants. The study shows some of the various ways in which a parent can play a role in helping their child improve in their isiZulu lessons at school, such as helping them with their homework, providing an opportunity for them to attend or participate in Zulu cultural events and festivals, communicate in isiZulu at home, and many more. While it is emphasized that the role of a parent is vital in the learner’s language learning and development, the study recommends that there should be programs that help equip parents with knowledge and skills that they will apply when helping their children with school work, so they can improve in the language.

Gye nvudde w’ensomesa y’Oluganda mu Uganda

2024-08-08T11:09:53+00:00

Gye buva bwenkana, olulimi lwonna lwa mugaso nnyo mu bulamu bw’omuntu; lumusobozesa okuwuliziganya n’abalala ate lumwawula ku bantu b’amawanga amalala kubanga lwe lukongojja ebyobuwangwa by’eggwanga lye. Lusobola okumukulaa-kulanya mu mbeera zonna; gamba mu byenfuna, mu byobufuzi, mu byeddiini wamu ne mu by’enkolagana n’abalala kubanga aluyigiramu era n’alukoleramu ebintu bingi. Okuva edda n’edda, Abaganda baasomesebwanga Oluganda era ne bayita mu lwo okwekulaakulanya mu mbeera zonna. Beeyambisanga litulica omwogere gwe baatambuzanga okuva ku mulembe ogumu okudda ku mulala, ng’abantu abakulu wamu n’abaabanga n’ebitone eby’enjawulo be bavunaanyizibwa ku kute-ndeka emigigi emito - nga babalaga enkola y’ebintu ko n’okubeenyigizaamu. Ensomesa y’Oluganda yatambula kinnawadda okutuusa lwe yajjirwa Abazungu abaakyusa enteekateeka yaayo nga n’ekisinga byonna, be Bazungu okuggya Abaganda ku byabwe ate ne batandika okubasigamu ebyabwe (eby’Abazungu). Olwaleero, ebyenjigiriza ebisobozesa omuntu okufuuka yinjiniya, omusawo, omubazi w’ebitabo oba omukugu ow’engeri endala yonna, bisibukira ddala ku byenjigiriza bya Bajjajjaffe ebyakakasanga nti omwana atendekebwa obukugu obwamusobozesanga okuwangaala mu nsi. Noolwekyo, tugamba nti kirungi bitobekebwe mu byenjigiriza eby'o-mulembe guno ogwa saayansi ne tekinologiya kubanga bikyali bya mugaso nnyo mu kukuza omwana omuntumulamu era alibeera ow’omugaso mu nsi. Olupapula luno luwa ennyanjula; ennyinyonnyola y’ebigambo ebi-kulu; ne lulambika ensomesa y’Oluganda okuva ng’Abazungu tebannajja; nga bamaze okujja; okusoomoozebwa kwe luzze lusanga; ne kibaako n’amagezi ge kiwa mu buufu obwo.

Language plays two vital inseparable roles in a person’s life; It is a means of communication and a basis of our identity. It is through language that we can know our past and prepare our future, thereby preserving our culture. Indigenous education in Buganda, having been carried out by the word of mouth through oral literature; emulation from, and physical training by the skilled; was a source of knowledge and skills; character molding to the young people; cooperation and collaboration amongst the community; and preservation of communal values in society. It was the advent of formal education and western culture which changed the foundation of indigenous education that saw the Baganda undermine their culture and taking on the western culture, thereby leading to moral decay and other vices. This article explains the key words; highlights indigenous education in Buganda; Luganda education after the coming of the British; the challenges posed by their coming and formal education towards Luganda; and a way forward towards the preservation of the Ganda culture in general including documentation and embracing technology as the way to go.

Bohlokwa bja dinonwane tša Sepedi thutong ya mabokgoni a ngwagakgolo wa 21

2024-08-08T11:13:51+00:00

Maikemišetšo a nyakišišo ye ke go utolla bohlokwa bja go šomiša dinonwane bjalo ka ditšweletšwa tša kabothuto kgodišong ya mabokgoni a ngwagakgolo wa 21 go barutwana ba thuto ya Sepedi. Nyakišišo e latetše mokgwanyakišišo wa boleng ka go šomiša mokgwakgoboketšo wa phetleko ya dingwalwa go fa tlhalošo ya dinonwane tšeo di amanago le kgodišo ya mabokgoni a ngwagakgolo wa 21, e lego; go boledišana, go šoma mmogo, go hlama, go ikgopolela le go ikahlolela, bjalo ka ge a tšwelela go (Vivekanandan, 2023). Nyakišišo ye e latetše setlwaedi sa Kgokagano ka Mohlobo seo se utollotšwego ke Hymes (1962), gammogo le Mokgwakabo wa Tšhomišo ya Setšweletšwa go ya ka tlhahlo ya Setatamente sa Pholisi sa Lenaneothuto le Kelo (Department of Basic Education, 2011). Dikutollo tša nyakišišo di laeditše gore dinonwane di kgathile tema ya bohlokwa thutong le kgodišong ya bana mohlobong wa Bapedi go tloga mathomong ga go ba gona ga mohlobo, le go fihla ga bjale. Nyakišišo ye e bolela gore dinonwane di swanetše go ba karolo ya ditšweletšwa tša go šomišwa dikolong ka ge di na le tlhago ya go ruta le go hlabolla menagano ya setšhaba. Di rwele le setšo le ditlwaelo tša bana bao thuto e lebišitšwego go bona, ka go realo ge di šomišwa bjalo ka ditšweletšwa di tla maatlafatša barutwana go mabokgoni a go ithuta a ngwagakgolo wa 21.

The aim of the study is to highlight the importance of folktales in the teaching of 21st century skills in Sepedi language classrooms. The learning skills to be discussed are communication, creativity, collaboration and critical thinking. The study followed a qualitative approach and the data collection method used was document analysis. The theory adopted for the study is ethnography of communication (EOC; Hymes, 1962), supported with a text-based approach for language teaching as stated in the Curriculum and Assessment Policy Statement (Department of Basic Eduction, 2011). The findings of the study revealed that folktales have been around for all of human existence and have played an important role in educating indigenous communities to navigate life. The study recommends that folktales should be part of formal education and be given high recognition like other genres being taught in schools. It should also be formally assessed. The study will benefit both teachers and learners. Learners will be able to relate to the texts, making learning easier for them.

Usawiri wa moyo kama mhimili wa epistemolojia ya Wabantu kuhusu ontolojia ya mtu: Mjadala kutoka riwaya za Euphrase Kezilahabi

2024-08-08T11:21:59+00:00

Makala hii inachagizwa na swali: Moyo una thamani gani kwa Wabantu katika kutambua na kubainisha kuwapo kwa mtu? Katika kujibu swali hili, makala inajiegemeza katika matawi mawili ya falsafa—ontolojia na epistemolojia. Hoja kuu ya makala ni kuthibitisha namna moyo unavyosimama kama mhimili mmojawapo wa epistemolojia ya Wabantu kuhusu ontolojia ya mtu. Utafiti uliozaa makala hii ulifanywa kwa kutumia Nadharia ya Epistemolojia. Data zilikusanywa kwa kutumia mbinu ya uchambuzi wa maandiko. Matokeo ya utafiti yanaonesha kwamba Wabantu wanauthamini moyo kama kibainishi cha mtu kiontolojia; pia ni kielelezo cha kiepistemolojia ambapo kazi yake kubwa ni kumwongoza mtu kufanya tafakuri kuhusu ulimwengu wake. Hii inamaanisha kwamba, kwa Wabantu, fikra hujengwa moyoni na si akilini. Hatimaye, makala hii imethibitisha kwamba moyo alionao mtu ndio hubeba tabia yake kwa jumla. Kupitia kudhihirisha tabia hiyo, moyo hubeba dhima muhimu ya kusimama kama mhimili wa kumtofautisha mtu-kweli na si-mtu. Aidha, matokeo yanaonesha kuwa, kupitia utendaji unaosababishwa na moyo, mtu huweza kuiimarisha au kuidhoofisha kani-uhai; hivyo kuwa zana ya kiontolojia. Ithibati za hoja hizi zimetolewa katika riwaya teule za Euphrase Kezilahabi, mwandishi kutoka Tanzania.

This paper hinges on the question: What is the value of a heart for Bantu people in recognising and realising a person's being? Based on this question, this paper relies on two branches of philosophy—ontology and epistemology. The central argument of this paper is to justify how the heart stands as one of the pillars of Bantu epistemology about the ontological features of a person. The research was guided by epistemology theory. Data were collected through document analysis. The results show that Bantu people regard and respect the heart as the ontological determining element of the person; also, it is viewed as an epistemological identity in which its main role is to guide a person to think critically about his/her world. This means that Bantu people use the heart (instead of the brain) to think. Finally, this paper has confirmed that the heart carries the behaviour of the Bantu people. Therefore, based on that reality, the heart is the critical factor that differentiates a good from a bad person. Based on that heart’s function, a person can strengthen or weaken his/her ‘vital force’. These arguments are justified by the selected Euphrase Kezilahabi’s novels.

Ntlimbo wo dyondzisa hi ku katsakatsa tindzimi eka tigireyidi ta le hansi exikolweni xa ka Malamulele

2024-08-08T11:26:12+00:00

Phepha leri ri hlela pholisi ya tindzimi eAfrika Dzonga, ri kongomisa swinene eka timhaka ta tidyondzo ta ku hlaya eka Gireyidi ya 3. Ndzavisiso lowu wu vikiwaka eka phepha leri wu tirhisile maqhinga ya khwalithethivhi ku kuxiyaxiya titlilasi na ku hlokisisa va vadyondzisi, masiku ma ntlhanu hi ku landzelelana. Phepha leri ri tisa vundzeni bya mitlhontlho leyi vadyondzisi va hlanganaka na yona loko va ringeta ku tirhisa mavonelo ya vona ya madyondzelo na madyondziselo ya tindzimi, na pholisi ya xikolo. Kahlekahle, vadyondzisi va katsakatsa tindzimi to hambanahambana etitlilasini, va ri karhi va tlula swipimelo swa pholisi ya tindzimi leyi yi lavaka leswaku va tirhisa ririmi rin’we ntsena. Tanihileswi pholisi ya xikolo yi nga pfumeriki leswaku tindzimi to hlaya ti tirhisiwa hi nkarhi wun’we, swi endla leswaku vadyondzisi va titwa nandzu. Ku hambana ka maendlelo ya vadyondzisi na swipimelo swa Pholisi ya Ririmi eswikolweni swi hi kombisa leswaku timhaka ta tindzimi ta nonoha swinene. Hikokwalaho, mbuyelo wa ndzavisiso lowu, wu ringanyeta leswaku hi fanele ku tekela enhlokweni mhaka ya matirhiselo ma tindzimi etitlilasini hi vukheta lebyikulu. Ngopfungopfu, yi lava leswaku hi nga languteli leswaku nhlampfi yi tsutsma, kumbe homu yi mila timpapa. Mbuyelo wa ndzavisiso lowu, wu na xiave eku hi dyondziseni leswaku tindzimi hi ku angarhela, ti na nkoka lowukulu eka tidyondzo. Phepha ri hlohlotela leswaku swi na nkoka ku tekela enhlokweni tindzimi na vutivi bya vana, leswaku tidyondzo ta vona ti nga tekeli ehansi ndhavuko wa vona, ngopfungopfu etindhawini ta le makaya. Hi ku katsakanya, mbuyelo wa ndzavisiso wu engetela vutivi bya nkoka eka swa tidyondzo ta ririmi, wu ri karhi wu tiyisisa leswaku tipholisi ta tindzimi ti fanele ku landzeleriwa hi vurhonwani ku endlela leswaku dyondzo ya xiyimo xa le henhla yi koteka eka tindzhawu ta le makaya, naswona timfanelo ta ku kuma dyondzo ti nga kandziyeriwi.

This article critically analyses the implementation of the language policy in a South African school concerning Grade 3 reading instruction. The study employs a qualitative method, conducting classroom observations and semi-structured interviews with three Grade 3 teachers over five days. The findings offer insights into teachers' challenges in reconciling their language ideologies with the school's language policies. The teachers fluidly use both Xitsonga and English to explain concepts, disregarding the formal language of instruction. However, using Xitsonga and English in reading lessons conflicts with the school's language policy, leading to teacher guilt. This discrepancy between teachers' language practices and the school's policy highlights the dynamic nature of language use in the classroom. The study emphasises the need for a nuanced and context-sensitive approach to language use, considering learners' diverse language identities and experiences. The research contributes to the growing literature emphasising the vital role of language in shaping teaching and learning practices. It advocates for an inclusive pedagogy that embraces learners' linguistic and cultural diversity in rural contexts. In conclusion, this article makes a valuable contribution to the field of language education, emphasising the importance of critically examining language policies and practices for pedagogical effectiveness and social justice in rural contexts.

Tlh goba hl: Bothata bja mongwalo le mopeleto baboleding ba Sesotho sa Leboa ba go kgona go ngwala le go bala

2024-08-08T16:44:13+00:00

Sesotho sa Leboa, bjalo ka ye nngwe ya dipolelo tša sehlopha seo se bego se tsebja e le tša sehlopha sa Sesotho (Sesotho sa Leboa, Sesotho sa Borwa le Sesotho sa Bodikela), se fapantšha pitšo ya medumopolelo ye e latelago: hl, tlh le ṱlh ([ɬ], [tlʰ] le [ṱlʰ]. Bothata bjo bo lego gona ke tirišo ya medumopolelo ye ya ka godimo ge go ngwalwa lelemeng la Sesotho sa Leboa gammogo le go leleme la Sesotho. Ge e le leleme la Setswana lona ga le na bothata, le diriša modumotlhaka o nnoši fela, e lego modumotlhaka wa /tlh/. Tlhakahlakano ye ya napa ya dira gore baboledi ba polelo ye ya Sesotho sa Leboa ba se sa šala melao ya popopolelo morago ge ba ngwala, mongwe le mongwe a no kgetha modumotlhaka wo mongwe le wo mongwe wo a o ratago, /hl/ goba /tlh/. Taodišwana ye e hlalosa phapantšho ye e lego gona ya medumotlhaka go leka go tloša kgakanego ye. Gore se se kgonege, go šetšwe morago molawana wa tšhutelelano ya medumo, fao medumo ye mengwe e gapeletšegago go fetoga ge e swanetše e be kgauswi le mengwe, fao go ya ka Goldsmith (1995:4), medumo e dumelegago go ya ka gore e tšwa e le kae, e sego e tlwaetšwe e le efe. Taodišwana ye e latetše mok-gwanyakišišo wa boleng, fao bakgathatema e bilego baboledi ba Sesotho sa Leboa bao ba kgonago go ngwala le go bala. Bontši bja tshedimošo bo tlišitšwe ke baithuti ba diyunibesithi, barutiši gammogo le bangwadi ba dipuku. Go tšwa nyakišišong ye, go lemogilwe gore bakgathatema ba bile le bothata bja go farolo-gantšha medumotlhaka ya /hl/ le /tlh/. Go lokiša se, nyakišišo e lekile go tsošološa tsebo ya melao ya thutapopopolelo bjalo ka ge e boletšwe ka go Sesotho sa Leboa: Mareo le Mongwalo No. 4 ya 1988.

Northern Sotho, like other members of the Sotho language group (Northern Sotho, Southern Sotho and Western Sotho), differs when it comes to the pronunciation of the phonemes: hl, tlh and ṱlh ([ɬ], [tlʰ] and [ṱlʰ]. There is still a problem of choosing which of the aforementioned phonemes to use when writing Sesotho and Northern Sotho words, whilst Setswana uses only one grapheme, /tlh/. This impasse has affected the Northern Sotho literate community to the extent that when it comes to the writing of words, one chooses any of the following two graphemes, /hl or /tlh/, without following the rules. This article explains the cause of such variations and how this can be corrected. To come with a tangible solution, phonotactics as a phonological theory, was applied, where ‘a representation is well-formed by virtue of where it came from, not what it is’ (Goldsmith, 1995:4). The study will employ a descriptive qualitative research design, where the participants who are literate Northern Sotho speakers, mostly university students and teachers, including Northern Sotho authors, provided the data. The findings of the study showed that a majority of the respondents found it tough differentiating between the graphemes /hl/ and /tlh/. To combat this problem, the paper reminisced on the possibilities of resuscitating the rules of grammar as postulated in Northern Sotho Terminology and Orthography No. 4 of 1988.

Ukuhlakanishiswa kwezilimi zomdabu Zama-Afrika Enyuvesi yaseFreyistata nomthelela wolwazimfundo kwabalukhulumayo

2024-08-08T16:56:10+00:00

INqubomgomo Yolimi YeNyuvesi YaseFreyistata Yowezi-2024 isusela embonweni wokuthi, okokuqala, abafundi baphuma ezizindeni ezahlukene zezilimi, iningi labo liphuma emakhaya okukhulunywa ulimi lweSesotho. Okwesibili, uma abafundi bengena enyuvesi babhekana nesiNgisi njengolimi lokufundisa okungelona ulimi lwabo, ngaleyo ndlela, kudala isithiyo ekufundeni ngempumelelo. Okwesithathu, lapho abafundi bengena emikhakheni yabo ehlukahlukene abazikhethele yona baphinde babhekane nezimo ezingajwayelekile zamagama amasha aqondene nemikhakha yemfundo abakuyo okulindeleke ukuthi bawafunde futhi bawazi kahle ngolimi lwangaphandle. Inqubomgomo yolimi inika isibophezelo ekuthuthukiseni nasekuhlakanishisweni kweSesotho ukuze sibe ulimi lolwazimfundo kanye nensizakusebenza yokweseka abafundi abangama-Afrika ukuba bafinyelele kulwazimfundo ngempumelelo. Le nqubomgomo iyahambisana futhi noHlaka Lwenqubomgomo Yolimi Yemfundo Ephakeme wezi-2020. Ukubukwa kwalezi zinqubomgomo neminye imibhalo yocwaningo kungenye yezindlela zocwaningo ezisetshenzisiwe njengocwaningo lwesimo ngaphansi kwendlelande yocwaningo lobunjalo botho. Leli phepha elisekelwe Injulalwazi Yokulawulwa Kolimi liqakulisa ngokuthi ulimi lomdabu lwase-Afrika, iSesotho, ludinga inqubo esebenzayo neqaphelayo yobuhlakani ngokusebenzisa amasu afana nokwakhiwa kwamagama. Lokhu kusemqoka ukuze kusekele ngempumelelo ukufundwa kwemicabangonzulu nezinjulalwazi ezintsha emikhakheni yemfundo abakuyo abafundi abakhuluma ulimi lweSesotho. Okunye futhi lokhu kuzophinde kunciphise amandla athweswa isiNgisi phakathi kwabakhulumi bolimi lweSesotho. Leli phepha liphinde liphakamise ukuhlakanishiswa kwezilimi zomdabu zase-Afrika emfundweni ephakeme kubalulekile ukuze kuqinisekiswe ukuthi abafundi abangama-Afrika abanikezwa amathuba okufunda ngaphandle kokusekwa kodwa benikwa imfundo yesiNgisi ewubulimibunye.

The University of the Free State Language Policy 2024 takes off from the premise that, firstly, students come from diverse linguistic backgrounds, of which the majority come from a Sesotho language background. Secondly, when our students join the university, they are confronted by English as the medium of instruction which is not their language, thus, it creates a barrier to effective learning. Thirdly, when our students join their specific disciplines, they are also confronted by unfamiliar environments of new disciplinary terminology and concepts which they are expected to learn and master in a foreign language. The language policy made a conscious commitment to develop and intellectualise Sesotho so that it becomes an academic language and a resource for supporting academic access and success for African students, in alignment with the Language Policy Framework for Higher Education 2020. This paper employs a literature-based methodological approach, focusing on a single university as a qualitative case study. Underpinned by the Language Management Theory, we argue that the African indigenous language, Sesotho, requires an effective and conscious process of intellectualisation. Strategies like terminology development are proposed to effectively support the learning of new concepts and theories across disciplines and thus reduce the burden imposed by English instruction among Sesotho speakers. The paper also argues that the intellectualisation of African languages in higher education is critical for ensuring that African students are not provided access without support in the persistent English monolingual higher education fraternity.

Ditlhohlo tšeo di lebanego le barutwana ba Sepedi ba Mphato wa Seswai dikolo tša go ikema tša Tshwane

2024-08-08T17:05:31+00:00

Lefapheng la thuto ya Dipolelo tša Aforika Borwa, kudu toropong ya Tshwane, bokgoni bja barutwana bja go ithuta dipolelo ke tlhobaboroko. Bontši bja barutwana ba Mphato wa Seswai dikolong tša go ikema tša Tshwane, ba atiša go itemogela ditlhohlo tša moswanamong lelemeng la Sepedi. Go tšwetša pele le go kaonafatša go ithuta polelo ya Afrika, nyakišišo ye e tseneletše ka gare ka maitekelo a go utolla le go tšweletša ditlhohlo tša tšeo barutwana ba Sepedi ba Mphato wa Seswai ba kopanago le tšona dithutong tša polelo ye. Ka go šomiša mokgwa wa nyakišišo wa khwalithethifi, nyakišišo ye e nepiša go šupa le go sekaseka ditlhohlo tše, go tšweletša kwešišo ye e amago dipoelo tša go ithuta polelong ya Sepedi. Nyakišišo ye e ithekgile ka teory ya Vygotsky ya Setšo le Leago, mo go nepišwago khuetšo yeo tikologo ya morutwana, setšo, le polelo ya gagwe di kgathago tema go ithuteng ga gagwe ga polelo. Ditlhohlo tšeo di hweditšwego di akaretša khuetšo ya tša leago le setšo, mekgwa ya go aba thuto ya Sepedi, le tikologo yeo barutwana ba lego go yona. Ditšhišinyo tšeo di filwego ke gore barutiši ba swanetše go lemoga bohlokwa bja go ruta barutwana tlotlontšu ya maleba ka ge e le bona bahlahli le ditsebi tša polelo, le gona ba se hlaloše mantšu ka Seisimane ka phapošeng. Dikolo di swanetše go thwala barutiši ba go ba le bokgoni bja maleba bja go ruta Sepedi. Barutwana ba hlohleletšwa go theeletša mananeo a go gašwa ka Sepedi le go bala diphatlalatši tša gona gore ba kaonafatše tlotlontšu ya Sepedi.

The learner’s ability to learn Sepedi Language education is a concern, especially in some independent schools in Tshwane. Most Grade Eight learners in these independent schools often experience unique challenges in the Sepedi language. To promote and improve African language learning, this research has delved into an attempt to identify and highlight the challenges that Grade 8 Sepedi learners face. Using a qualitative research approach, this study aims to identify and analyse those challenges to develop an understanding of the implications that affect the achievement of the learning outcomes in the Sepedi language. This study is anchored by Vygotsky's Sociocultural theory, where the focus is on the role that the learner's environment, culture, and language play in his or her language learning and development. Challenges identified include the social and cultural influences, methods of teaching the Sepedi language, and the environment in which learners are located. The study recommends that teachers recognise the importance of teaching learners the appropriate vocabulary as they are the instructors and language experts and should not explain words in English in the classroom. Learners are encouraged to be engaged in debates and conversations in Sepedi to develop their Sepedi vocabulary. Also, parents should make an effort to speak to their children in Sepedi.

Ensomesa empya eyeesigamizibwa ku busobozi bw’Omuyizi (CBC) n’okusomesa kw’ennimi Enfirika mu masomero mu Uganda: Ekyokulabirako ky’olulimi OLuganda

2024-08-08T17:15:47+00:00

Uganda, mu mwaka gwa 2021, yassa mu nkola ensomesa empya esinziira ku busobozi n’okwenyigiramu kw’omuyizi (CBC). Ensomesa eno egenderera okuteeka omuyizi mu kifo ky’okwenyigiramu ennyo mu bisomesebwa, okusobola okutumbula obusobozi obuli mu ye. Kino kiyamba omuyizi okufuluma ku mutendera ogumu mu byenjigiriza nga alina ky’asobola okwekolera. Ennambika eno singa eba etuukiriziddwa bulungi nga tusomesa ennimi Enfirika, eyamba nnyo abayizi okukulaakulanya obusobozi bwabwe obw’okuwuliriza, okwogera, okuwandiika wamu n’okusoma bwino w’ennimi Enfirika, nga n’OLuganda mw’olutwalidde. Kyokka, newankubadde nga gavumenti yateekawo ennambika eno empya (CBC) era n’ekuba n’ebitabo by’amasomo amalala eby’okweyambisa mu kugissa mu nkola, ennimi Enfirika ezisomesebwa mu Uganda tezaafuna bikozesebwa nga ebyo. N’olwekyo, okunoonyereza kuno kwaluubirira okwekenneenya engeri abasomesa gye basomesaamu OLuganda (olumu ku nnimi Enfirika) nga tebafunye byeyambisibwa, okusoomoozebwa kwe basanga, n’engeri gye bayinza okukuvvuunuka. Tweyambisa enkola eya nnakanyonnyozi okutaputa ebyo bye twazuula. Ebiwe twabikungaanya nga tweyambisa enkola y’okukubaganya ebirowoozo, wamu n’okulaba ebigenda mu maaso. Ebyazuulibwa biraga nti abasomesa b’OLuganda bafubye okusomesa OLuganda mu nnambika empya eya CBC. Kyokka, bangi beeyiiya bweyiiya, olw’obutabaawo bitabo byayisibwa gavumenti. Abanoonyereza bawa amagezi nti, okusobola okusomesa obulungi ennmi Enfirika mu nkola eya CBC, abasomesa batendekebwe mu nnimi zaabwe, baweebwe ebikozesebwa ate n’ennimi Enfirika ziweebwe ekifo eky’enkalakkalira mu nkola eno. Singa kino tekiikolebwe, ennimi zaffe Enfirika ziri mu katyabaga.

In 2021, Uganda implemented a new curriculum in the lower secondary known as the Competency-Based Curriculum (CBC). This is principally a learner-centered curriculum aimed at developing the learner’s competencies. This curriculum enables the learner to complete a particular education cycle having acquired self-reliance skills. If this curriculum is implemented well while teaching African languages, it would significantly assist the learners in developing their skills in listening, speaking, writing and reading the African languages including Luganda. However, whereas the government of Uganda rolled out this curriculum (CBC) and went ahead to print and provide books for all subjects to be used during its implementation, the African languages were left out. Therefore, this study intended to analyse how the teachers teach Luganda (one of the African languages) without the basic CBC materials like the teachers’ and learners’ guides, the challenges they meet and how they can overcome those challenges. The researchers used a descriptive survey design for this study. Data were collected using two methods; focused group discussions and observations. According to the study findings, the Luganda teachers have tried to implement the competency-based curriculum using only the CBC local languages framework (curriculum) which is in English, while teaching Luganda. Most of them were not fully trained in the CBC. For the CBC basic materials, most of them are just improvising by getting those written by private authors and not approved by the government. We recommend that in order for the teachers to be able to teach the African languages well in the competency-based curriculum, they should be trained in their languages, they should be provided with teaching/learning materials, and the African languages should be given prominence in the competency-based curriculum. If this is not done, our African languages are endangered.

Nxopaxopo wa swivuriso swa Xitsonga swo vulavula hi swiharhi swa le nhoveni

2024-08-08T17:24:30+00:00

Xikongomelonkulu xa dyondzo leyi i ku xopaxopa swivuriso swa Xitsonga lewi tshuriweke kusuka eka swiharhi swa le nhoveni ku kombisa hilaha swi paluxaka tidyondzo, mahanyelo ni mavonelo ya vutomi eka swiyenge swa: Ntirhisano, ku hlohlotela mahanyelo lamanene, ku tshinya mahanyelo lamobiha ni milandzu ni maahlulele ya yona. Ndzavisiso lowu wu tirhisile maendlelo ma nkoka, maendlelo ma muxaka lowu ma kongomisa eka mavonelo ya munhu xikan’we ni nsusumeto lowu endleke leswaku a vona swilo hi ndlela leyi a swi vonaka hayona. Maendlelo lama ma andlala mavonelo na mianakanyo ya vanhu hilaha swi paluxiwaka hakona hi swivuriso swa swiharhi. Swivuriso leswi swi xopaxopiwa hi tihlo ra vuxoperi hi ku tirhisa maendlelo ya thiyori ya mianakanyo ya vugego (Conceptual Metaphor Theory). Eka thiyori leyi ku vuriwa leswaku mhakankulu leyi lawulaka matirhelo ya swivulwana swa vugegovutlhokovetseri a hi ririmi, kambe i mianakanyo. Thiyori leyi yi tirhisa mpananiso (cross domain mappings), laha mhaka ya nkoka ku nga xitikoxihlovo (source domain) na xitikoxikongomisiwa (target domain). Hi ku ya hi thiyori leyi, nchumu wo karhi wu twisiseka kahle hi ku wu pimanisa na wun’wana. Hileswaku, xitikoxikongomisiwa xi twisiseka ku antswa hi ku xiya xitikoxihlovo. Swivuriso swa swiharhi swi katsiwile eka kharikhulamu ya dyondzo ya le purayimari na le sekondari. Leswi hi swona swi endlaka leswaku swivuriso swi va swi tirhisiwa leswi khomeke swinene tidyondzo ta vutomi hambi ku ri mahanyelo ya rixaka ro karhi. Eka nkatsakanyo na mikumisiso ku kumekile leswaku swivuriso leswi tshuriweke ku suka eka swiharhi, tinhlamuselo ta swivuriso swo hlaya, hambiloko ti nga fani, swi tlhela swi nga weli ehansi ka mikongomelo yo fana mitirho, tidyondzo na mikucetelo ya swona swa yelana swi tlhela swi va na vuxaka swinene. Swivuriso leswi hlawuriweke swi dyondzisa vadyondzi ni vadyondzisi mahanyelo na mavonelo ya vutomi eswikolweni na le makaya, swi tlhela swi dyondzisa mani na mani exikarhi ka rixaka ra Vatsonga. Xikombiso: Ehansi ka nkongomelo wa ntirhisano ku kumekile leswaku swivuriso swi kucetela vadyondzi ni vadyondzisi eswikolweni na le makaya ku tirhisana leswaku va ta humelela.

The aim of the study reported in this paper is to examine Xitsonga proverbs, which are coined from wild animals, to demonstrate how they depict different lessons of life, behaviour and philosophy of life in aspects such as working together, promoting good behaviour, reprimanding bad behaviour and adjudication of cases. This study employed the qualitative approach, focusing on people’s perceptions and insights. This method displays how people think and view things and how they are depicted from animal proverbs. The selected proverbs were critically analysed using the Conceptual Theory of Metaphor, in which it is argued that the generalisations governing poetic, metaphorical expressions are not in language but in thoughts. The theory used cross-domain mapping, with the central issues being the source and target domain. According to this theory, one mental domain is conceptualised in terms of the other. That is, the target domain can be understood better in terms of the source domain. Animal proverbs are included in both primary and secondary school curricula, which is why proverbs are treated as useful and linked to different aspects of life and behaviour of certain cultures. In conclusion and findings of this study it has been found that the proverbs coined from animals, their meanings are related even though proverbs are not exactly the same, even though they do not fall into one theme like working together, lessons of life, even the way they depict the philosophy of life they are closely related. The analysed proverbs in this study are selected with the view and motive of teaching learners, educators, and everyone in the Vatsonga culture. Under the selected working together theme, it has been found that proverbs greatly influence learners and educators to work together in schools, even when they are home with everyone around them.

Tiriso ya mefutafuta ya matlhale go tsweletsa barutabana ba dipuo tsa Bantsho le bokgoni ba boitshimololedi le boitlhamedi

2024-08-08T17:33:56+00:00

Barutwana ba ba nang le boitlhamedi ba tlhoka barutabana ba ba nang le boitlhamedi. Fa barutabana, ba ba rutang kwa ditheong tse dikgolwane tsa katiso ya barutabana kgotsa kwa dikolong, ba sa kgone go tsaya diteng dingwe le dingwe tse ba di rutang mme ba di dira gore e nne tsa boitlhamedi, go bontsha fa re lebane le mathata a magolo. Bontsi jwa mekgwa le ditogamaano tsa go ruta, di tlhagisiwa mo barutabaneng ba Dipuo tsa Bantsho ka Seesimane pele. Le fa go ntse jalo, morutabana yo o nang le boitlhamedi, a ka nna a itlhamela ditogamaano tsa gagwe go dira gore mokgwa mongwe le mongwe wa go ruta o atlege fa a ruta Dipuo tsa Bantsho. Seno se ka dira gape gore go nne le mekgwa e mešwa ya tshimologo kgotsa ditogamaano fa go rutiwa Dipuo tsa Bantsho.

Mo Aforika Borwa, bangwe ba ikantse “dithuto tse di kwaletsweng ruri”, e leng thuto e e kwadilweng ke mongwe yo o sa itseng gore phaposiborutelo ya gago etlhamegile ka mokgwa mang. Seno ga se kgoreletse fela dikakanyo tsa morutabana le bokgoni ba boitlhamedi, gape go senya boitshimololedi le boitlhamedi jwa maele tota. Tiriso ya mokgwa o fa go rutwa Dipuo tsa Bantsho, go tlaa thusa go rekegela mefuta e e farologaneng ya barutwana /baithuti mo phaposiborutelong, ka mafoko a mangwe, ba ba leng bonya, magareng le ba ba ditlhaloganyo tse di majato/ba ba tlhaloganyetsang ka pele. Dipotso tse di bonolo, tse di mo magareng le tse di marara di a dirisiwa, ka jalo ga go akaretswe fela barutwana/baithuti. Poko e rutiwa fela ka go botsa dipotso jaaka ‘Neela diteng tsa leboko le ka mafoko a gago.’ ‘Neela dikao tsa diponagalo tsa poko go tswa mo lebokong le,’ le ‘Leboko le, le tsosa maikutlo afe mo go wena?’ Maikaelelo a letlhatlhelelo le ke go senola ntlha ya gore Dipuo tsa Bantsho di ka nna le boitlhamedi fela jaaka dipuo tse dingwe. Go feta foo, maikaelelo a mangwe ke go dirisa matlhale a mantsi fa go rutiwa poko go bontsha mefuta ya dipotso tse di ka botswang tse di tsamaelanang le mokgwa o wa go ruta, ka mafoko a mangwe, ka nako e le nngwe go rutiwa dipotso tsa go farologanya magato a botlhale a a farologaneng (Bloom’s taxonomy). Athikele e, e dirisitse bogolo Mmeo wa Khwalitatifi. Mo kokoanyong ya dinewane, go tlhophilwe leboko la Molagodimo ka M. Seboni go tlhagolela mokgwa o tsela. Dipatlisiso tse, di ikaegile ka tiori ya dikwalwa, e leng Bolepatsibogo, e e thusang go kgatlhegela lorato lwa dikwalwa le le anameng. Leboko le, le tlaa rutiwa ka tebo e ntšhwa. Matlhale a mantsi a ka dirisiwa go ruta karolo nngwe le nngwe ya go ruta Dipuo tsa Bantsho, go akaretsa le go ruta mekgwa e e farologaneng ya go ithuta, fela go akarediwa le boitshimololedi le boitlhamedi jwa barutwana/baithuti fa go rutiwa Dipuo tsa Bantsho.

Creative learners need creative teachers. If teachers, whether teaching in higher teacher training institutions or schools, are unable to take any content and convert it into creativity, then we have a big problem before us. While teaching methods are mostly introduced to African language teachers in English, creative teachers can develop their own strategies to make these methods work. This can lead to new methods. In South Africa, some teachers use “scripted lessons,” written by outsiders unfamiliar with the class dynamics. This approach stifles both teacher and student creativity. Poetry teaching, for example, is often relegated to basic questions like ‘Give the content of the poem in your own words.’, ‘Give examples of poetic techniques from the poem.’ and ‘Which emotions does the poem evoke in you?

This paper demonstrates that African languages can be as creative as any other language. It explores the use of multiple intelligences in teaching poetry, to illustrate differentiation in cognitive levels of questioning (Bloom’s taxonomy). The mainly qualitative study uses the poem "Molagodimo" (Rainbow) by M. Seboni, applying reader-response theory for broader literary appreciation. The poem is presented through a new lens. The multiple intelligences approach can be applied to any aspect of teaching African languages, even in the teaching of idioms. Employing this method will help accommodate all different types of learners/students in the classroom. Lower, intermediate and higher order questions are used, thereby not only supporting different learning styles, but also fostering learners’/students’ initiative and creativity.

Editor's note

2024-08-08T10:36:43+00:00

No abstract