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Widows and the abuse of husbands’ property: an analysis in the novels Ifa lenkululeko and Ifa ngukufa / Abafelokazi nokuhlukunyezwa kwempahla yababayeni babo: ukuhlaziywa kwamanoveli Ifa lenkululeko kanye ne-Ifa ngukufa / Bahlolohadi le tshebediso e mpe ya thepa ya banna: manollo dibukeng tsa dipale Ifa lenkululeko le Ifa ngukufaMcira, Malefu Renia 11 1900 (has links)
Bibliography: leaves105-117 / Summaries followed the Bibliography / The study investigates the abuse of husbands’ property by widows in the two selected isiZulu
novels Ifa ngukufa and Ifa lenkululeko, which is found to have a huge impact on children and
family members. The study presents the causes of the abuse of husbands’ property, the course
of action of abusing husbands’ property and the consequences thereof. The content analytical
approach has been used to analyse the two novels. The analysis reveals that some of the
causes of the abuse of husbands’ property by widows are the widows’ carelessness, weakness,
lack of respect, stress and laziness. In both literary texts, widows abuse their husbands’
property with their new lovers. As persons living in modern times, they do not respect the
African cultural practices. They refuse to wear mourning clothes for their late husbands, as
required by the African culture. Instead, they find new lovers within a few days of their
husbands’ death, and invite them to stay in their husbands’ houses. The study highlights how
easily some people, including widows, can be influenced by other peoples’ cultures. They do
not respect their parents, children and the in-laws; and do not pay attention to the wellbeing of
their children. When the money is depleted, the new lovers go back to their families. The
study further reveals that, after the departure of the new lovers, the widows realise that they
(new lovers) were not in love with them, but were after their properties. The presence of the
new lovers in the widows’ lives has a negative effect on family members. Consequently, the
relationship between the widows and the in-laws, parents and children suffers. The
investigation is concluded by presenting recommendations that will help widows to avoid
tricksters from robbing them of their property. The study is of great value to children who
become the victims of circumstance. / Ucwaningo luphenya ngokuhlukunyezwa kwempahla yabayeni ngabafelokazi kumanoveli
amabili akhethiwe esiZulu ethi Ifa ngukufa nethi Ifa lenkululeko, okutholakala ukuthi
kunomthelela omkhulu ezinganeni nakumalungu omndeni. Ucwaningo luveza izimbangela
zokuhlukunyezwa kwempahla yabayeni, isenzo sokwenza kabi impahla yabayeni
nemiphumela yakhona. Indlela yokuhlaziya okuqukethwe isetshenziselwe ukuhlaziya
lamanoveli amabili. Ukuhlaziywa kuveza ukuthi ezinye zezimbangela zokuhlukunyezwa
kwempahla yabayeni ngabafelokazi ukunganaki kwabafelokazi, ubuthakathaka, ukungabi
nenhlonipho, ingcindezi nobuvila. Kuyo yomibili imibhalo ebhaliwe, abafelokazi
bahlukumeza impahla yabayeni babo namashende abo amasha. Njengabantu abaphila
ezikhathini zanamuhla, abayihloniphi imikhuba yamasiko ase-Afrika. Bayenqaba ukugqoka
izingubo zokuzila zabayeni babo abangasekho, njengoba kudingeka ngokwesiko lase-Afrika.
Esikhundleni salokho, bathola amashende amasha ezinsukwini ezimbalwa ngemuva nje
kokushona kwabayeni babo, futhi bagcine behlala nabo ezindlini zabayeni babo. Ucwaningo
luqhakambisa ukuthi kulula kanjani ukuthi abanye abantu, kufaka phakathi nabafelokazi,
bathonywe ngamasiko abanye abantu. Abahloniphi abazali babo, izingane kanye nabasemzini
lapho bendele khona; futhi abanaki ngisho nenhlalakahle yezingane zabo. Lapho imali
isiphelile, amashende abo amasha abuyela emindenini yabo. Ucwaningo luqhubeka
ngokuveza ukuthi, ngemuva kokuhamba kwamashende abo amasha, abafelokazi bayabona
ukuthi wona (amashende amasha) abengabathandi, kepha babelandela impahla yabo. Ukuba
khona kwamashende amasha ezimpilweni zabafelokazi kunomthelela omubi kumalungu
omndeni. Ngenxa yalokho, ubudlelwano phakathi kwabafelokazi nabasemzini, abazali
nezingane buyaphazamiseka. Uphenyo luphethwa ngokwethula izincomo ezizosiza
abafelokazi ukuthi bagweme abakhohlisi ekubaphuceni impahla yabo. Ucwaningo lubaluleke
kakhulu ezinganeni eziba yizisulu zalezi zezimo. / Phuputso e batlisisa tshebediso e mpe ya thepa ya banna ke bahlolohadi dibukeng tse pedi tsa
dipale tse kgethilweng tsa Sezulu Ifa ngukufa le Ifa lenkululeko, e eleng taba e fumanwang e
na le tshusumetso e kgolo ho bana le ditho tsa malapa. Phuputso e hlahisa disosa tsa
tshebediso e mpe ya thepa ya banna, mokgwa wa ho sebedisa ka tsela e mpe thepa ya banna le
ditlamorao tsa teng. Mokgwa wa katamelo ya manollo ya dikateng o sebedisitswe ho manolla
dipale tse pedi. Manollo e senola hore tse ding tsa disosa tsa tshebediso e mpe ya thepa ya
banna ke bahlolohadi ke ho se tsotelle, bofokodi, ho hloka tlhompho, kgatello ya maikutlo le
botswa. Ditemaneng tsa bongodi ka bobedi, bahlolohadi ba hlekefetsa thepa ya banna ba bona
le baratuwa ba bona ba batjha. Jwalo ka batho ba phelang mehleng ya kajeno, ha ba hlomphe
ditlwaelo tsa setso sa Maafrika. Ba hana ho apara diaparo tsa bofifi bakeng sa banna ba bona
ba seng ba hlokahetse, jwalo ka ha moetlo wa Maafrika o hloka hore ho be jwalo. Ho ena le
moo, ba fumana baratuwa ba batjha matsatsi a mmalwa kamora lefu la banna ba bona, ebe ba
ba memela ho dula ka matlung a banna ba bona. Phuputso e bontsha hore na batho ba bang,
ho kenyeletswa le bahlolohadi, ba ka susumetswa habonolo jwang ke ditso tsa batho ba bang.
Ha ba hlomphe batswadi ba bona, bana le ba bohading; mme ha ba tsotelle boiketlo ba bana
ba bona. Ha tjhelete e fedile, baratuwa ba batjha ba kgutlela malapeng a bona. Phuputso e
tswela pele ho senola hore, kamora hore baratuwa ba batjha ba tsamaye, bahlolohadi ba
hlokomela hore (baratuwa ba batjha) ba ne ba sa ba rate, empa ba ne ba le kamora thepa ya
bona. Boteng ba baratuwa ba batjha bophelong ba bahlolohadi bo na le phello e mpe ho ditho
tsa lelapa. Ka hona, kamano dipakeng tsa bahlolohadi le ba bohading, batswadi le bana e ya
senyeha. Phuputso e phethelwa ka ho hlahisa dikgothaletso tse tla thusa bahlolohadi ho qoba
hore baqhekelli ba ba utswetse thepa ya bona. Phuputso ena e bohlokwa haholo ho bana ba
fetohang diphofu tsa maemo a tjena. / African Languages / M.A. (African Languages)
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Conscientisation : a motive behind the selected poems of Sepamla, Serote, Gwala and Mtshali.Sibisi, Zwelithini Leo. January 2013 (has links)
The thesis looks at how the poets Sepamla, Serote, Gwala and Mtshali (SSGM)
make concerted efforts to demonstrate how different forms of social activities have
sought to whitewash black people in believing myths about themselves. These myths
were perpetuated by the government of apartheid policies and its related
bureaucratic organs like the education system. The fallacies were also
communicated through biased literature and denigrating terminologies. The study
analyses how the selected poems of SSGM set out to conscientize black people to
realise how they had unconsciously accepted certain behaviours. This had led them
to compare themselves to the “privileged cultures” and to strive to be identified with
those who were in power and those who were despised and were therefore
powerless.
The main aim of this study is to demonstrate how the poetry of Sepamla, Serote,
Gwala and Mtshali exposed the extent to which black people had been
psychologically subjected to internalising negative views of who they were. From the
title of the thesis we note a claim that conscientization was the motive behind the
poetry of Sepamla, Serote, Gwala, and Mtshali. This claim was discerned from the
poetry that was analysed. It was also deemed fit to verify this through structured
interviews and questionnaires that were arranged and conducted with the poets.
However the interviews did not include the late Sepamla who had been called to
higher service by the time the research was conducted. The researcher’s
interactions with the poets confirmed the claim that conscientization was indeed the
motive behind their poetry.
Aspects of peoples’ lives which had been targeted as tools for disempowering black
people were experienced in the form of racism, apartheid policies, Bantustan
institutions, and laws, demeaning terminologies, cultural superiority, and prejudiced
beliefs, arts, music, literature, theatre and sport.
An analysis of the poetry under review led to the conclusion that the poetry of SSGM
was not protest poetry as some scholars had claimed. The aim of the poetry was not
to instigate any militancy against oppressors but to make black people aware of their
identity and to affirm them in their resistance against cultural hegemony.
The study makes use of Marxist theories and specifically cites those aspects which
relate to the tools used to analyse the poetry of SSGM. Georg Lukacs’s viewpoint
that literature reflects the social reality of its time is applied to some of the selected
poetry. Eagleton and Althusser talk about the formalization of literature which makes
ideology to become visible to the reader. Gramsci says the task of producing and
disseminating ideology is performed by organic intellectuals. Writers are regarded as
organic intellectuals. In spite of the limiting circumstances the four black writers
whose poetry is being considered, managed to conscientize people around issues
that needed to be opposed or rejected.
This study is significant in so far as it exposed how poetry of black selected writers
conscientized people and indirectly contributed to the liberation of the oppressed in
South Africa. It is suggested that further studies are undertaken to re-assess the role
of literature written by the black writers during the apartheid regime. A special
attention must be given to those literary works that were banned and reasons for
such action by those who were hell bent on subjugating black people. One of the
challenges encountered during the research was that some of the books were out of
print. However, a thorough and persistent search did result in the final access to
those books which were not easily available. / Thesis (Ph.D.)-University of KwaZulu-Natal, Durban, 2013.
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The influences of traditional medicine in relation to its various use by the African societies : a review of Zulu novels.Ntshangase, Sicelo Ziphozonke. January 2000 (has links)
Traditional medicine, unlike western medicine, is not merely concerned with physical
illness, but it is used for various purposes. For instance: It can be used for lkuthwala'
(the process whereby a person consults a traditional doctor for the medicine that will
make a person very rich). The practice of 'ukuthwala' has numerous disavantages,
especially because of the price that is paid in return of the wealth accumulated. The
price is usually a human sacrifice, depending on what version of Ukuthwala' a person
has opted for. Traditional medicine can also be used for witchcraft (ukuthakatha),for
protection against evil spirits (ukuqinisa) , for making someone love you, for job
opportunities, and for inspiration of the army. It can be either used for good or evil
purposes. The dissertation looks at both versions by strongly drawing examples from
Zulu novels.
Other issues raised in this study is the importance of religion and cosmology, culture,
magic, as well as spiritual healing, in association with traditional medicine. The
Africans believe in the spirit world. They believed that for people to communicate
with 'Mvelinqangi ' (God) there should be 'amadlozi' (the ancestors), who should
intercede with God on their behalf. Usually, they call a sangoma' (medium) or
'inyanga' (medicine-man) to perform the religious ritual, or he would just instruct the
elder person in the family how to carry out the procedure of communicating with the
ancestors (Canonici, 1996). Traditional medicine has its own professional ethics.
These ethics are also discussed in the research. / Thesis (M.A.)-University of Natal, Durban, 2000.
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African materialist aesthetics in African literature with special reference to isiZulu textsNcongwane, Sipho 02 1900 (has links)
Text in English with abstracts in English, Afrikaans and isiZulu / This six-chapter study is a qualitative research work conducted within the Afrocentricity framework covering the application and testing of three newly found Afrocentric theories in African literature with special emphasis on isiZulu texts.
The aim of this study is to test the application of Afrikan Humanism, Intsomi dream theory, and Africentricity theory. These theories were developed as a result of the debate between Eurocentric and Afrocentric scholars in literature and literary criticism.
In this study the research comprised of examination of existing literature on literary criticism with particular focus on Afrocentricity perspectives on the literary criticism debate.
The researcher employed the purposive sample on the theories as well as on the 5 short stories, and 2 novels on which Afrikana Humanisim, Intsomi dream theory, and Africentricity theory were applied.
Amongst the findings, it is evident that South African scholars are still yearning to contribute on the debate and this has led to modifications of theories and development of new ones such as the Afrikan Humanism, Intsomi dream theory, Africentricity theory, African materialist aesthetics, multi-approach reading, systems, inter-cultural.
Future research includes continued studies in decoloniality of African literature, orality research and empirical data should be generated to expand the field of African literary criticism with fresh approaches being tested and applied. New theories, literary frameworks need to be further investigated with a view of entrenching the application of Afrocentricity whilst decolonizing literature in Africa.
, Materialist, Aesthetics, Literature, Orality, Orature, Decolonisation, Feminism, Theory, isiZulu, culture, tradition. / Feministiese geleerdes voer al geruime tyd 'n warm debat oor die kwessie of die
normalisering van kosmetiese chirurgie vroue positief beïnvloed, vroue bemagtig deurdat dit
volmag en keuse vir hulle in die hand werk (Gimlin 2002; Kuczynski 2006), of vroue onderdruk
deurdat dit patriargale ideologieë voorstaan wat die vroueliggaam inperk en gevolglik die
vrou inhibeer om haar stem te laat hoor (Blood 2005; Blum 2005; Clarke en Griffin 2007;
Heinricy 2006; Tait 2007). In plaas daarvan om by hierdie debat betrokke te raak, gaan ek van
die veronderstelling uit dat die normalisering van kosmetiese chirurgie 'n vorm van implisiete
en eksklusiewe geweld is.
Aan die hand van post-strukturalistiese, feministiese en psigoanalitiese teorieë
ontleed ek die manier waarop hierdie vorm van geweld vroue se liggaam onderwerp en hul
psige vorm. Ek dekonstrueer die vorming van die genormaliseerde self, die bewussyn en die
daad van belydenis, soos dit in die konteks oorgebring word, aan die hand van Jacques Lacan,
Judith Butler en Michel Foucault se beskouings van herderlike oftewel pastorale mag.
Hierbenewens onderstreep ek die rol wat liberale feminisme in hierdie vorm van
onderwerping speel. Sodoende demonstreer ek teoreties hoe die voortdurende en
effektiewe funksionering van pastorale mag in die konteks van ’n individualiseringstegniek
vroue in die tweede dekade van die een-en-twintigste eeu onderdruk. Ek maak die aanname
dat die normalisering van kosmetiese chirurgie daartoe bydra dat vroue die swye opgelê
word, die individu se psige uitgebuit en onderdruk word en die lewende liggaam ontkragtig
word deur middel van ’n inkerkering wat minder sigbaar en minder eksplisiet is en agter ’n estetiese en morele sluier verdoesel word.
In hierdie konteks bied ek ’n teendiskoers aan vir die onderwerping wat onderliggend
is aan die normaliseringsdiskoerse wat die kosmetiesechirurgiebedryf ondersteun, en ek
bepleit dat die patriargale norme wat in diskoerse oor kosmetiese chirurgie vassit,
gedestabiliseer word. Ek demonstreer verder ’n teoretiese rekonstruksie wat ’n inskripsie
insluit van wat ek ’n geloofwaardige feministiese stem in die eietydse verbruikerskultuur
noem – ’n modus van intieme, onbewuste opstandigheid.
Ek bepleit 'n terugkeer na Julia Kristeva se teorie en die intieme oproer wat deur haar
etiese benadering voorgestaan word. Afgesien hiervan stel ek ’n stem voor wat ’n intieme
opstand demonstreer – ’n stem wat patriargale norme uitdaag en nie uitsluitlik onderdruk
word deur die normaliseringsmeganismes wat vorm gee aan die vrou van die een-entwintigste
eeu nie, waar die klem op die kosmetiesechirurgiebedryf en die boliggende
diskoerse daarvan val – Antjie Krog, Suid-Afrikaanse digter. Dit is juis Krog se kunstig
gestruktureerde digterlike tekste wat my teoretiese rekonstruksie fasiliteer.
Aan die hand van Kristeva se teorie oor semanalise toon ek teoreties dat Krog se werk
’n ruimte daarstel wat "uitstyg" bo die grense wat die wet van die Vader en die
normaliseringsmeganismes stel. Hierbenewens stel ek ’n "originêre gehegtheid" as
aanpassing van Kristeva se beskouing van die chora voor, en my voorstel van ’n "originêre
ideaal" daag Kristeva se opvating oor paragramme uit in die konteks van dit wat ten grondslag
lê aan die gebied van die paternalistiese metafoor.
Op grond van Louise Viljoen se ontleding van Krog se werk en Bridget Garnham se
navorsing oor opkomende diskoerse oor ontwerpers- kosmetiese chirurgie bied ek Krog se
digterlike tekste aan as ’n teendiskoers vir die "morele" diskoerse oor kosmetiese chirurgie
wat die verouderende individu in die tweede dekade van die een-en-twintigste eeu uitbuit.
Daarby, deur Kristeva se teorie oor paragramme op Krog se digterlike teks(te) toe te pas,
demonstreer ek 'n destabilisering van die patriargale norme wat implisiet in diskoerse oor
kosmetiese chirurgie teenwoordig is. Hierbenewens brei ek Kristeva se teorie oor die
negatiwiteitsbeginsel uit deur middel van ’n heroorsetting van die belydenisdaad in Krog se
digwerk(e), ’n uitbreiding van Foucault se pastorale mag en Butler se opvatting oor die
eksklusiwiteit van normalisering, en ’n opeising van Krog se verouderende liggaam in
Verweerskrif/Body Bereft (Krog 2006). / Sekubekhona izingxoxo-mpikiswano eziningi kwizifundiswa zama-feminist ukuthi
ngabe ukwenza isurgery yohlinzo olungajulile ukuzishintsha ukubukeka ngokwemvelo
(cosmetic plastic surgery) kunomphumela omuhle yini kwabesimame, ngabe kuhlinzeka
ngamandla kwabesimame ngokuphakamisela phezulu ukuthi umuntu azenzele akufunayo
kanye nokuzikhethela (Grimlin 2002, Kuczynski 2006) noma kuyinto ecindezela abesimame
ngokuqhubela phambili indlela nama-idiyoloji abekwa ngabesilisa ukuthi imizimba
yabesimame kumele ibukeke kanjani, kanti lokhu kucindezela izwi labesimame (Blum 2003,
Blood 2005, Heinricy 2006, Clarke and Griffin 2007, Tait, 2007). Kunokuthi iphuzu nami
ngingenele kule ngxoxo-mpikiswano, elami iphuzu lona liqhubeka ukusukela kwisimo
sokuthi ukwamukela uhlujzo olungajulile lokuzitshintsha ukubukeka kwabesimame
(cosmetic surgery) kuyindlela yodlame olungaqondile ngqo kanye nolukhipha inyumbazane
abesimame. Ngokusebenzisa amathiyori epost-structuralist, awe-feminist kanye nawepsychoanalytical,
ngihlaziya indlela le nhlobo yalolu dlame ecindezela ngayo imizimba
yabesimame kanye nokuhlela indlela okumele bacabange nokuzibona ngayo.
Ngokusebenzisa iphuzu likaJacques Lacan, Judith Buttle kanye noMichel Foucault lamandla
okukhokhela ngokomoya, ngiqhaqha indlela okubumbeka ngayo isithombe sokuzibona,
unembeza kanye nomoya wokuhlambulula ngokuzidalula (confession) lapho kubhekwa
izinto ngaphansi kwesimo somzimba wokuhlinzwa okungajulile ukuzishintsha ukubukeka
ngokwakho. Nangaphezu kwalokho, ngigqamisa indima ye-liberal feminism ngokwayo kule
nhlobo yencindezelo. Ngokwenza lokho, ngikhombisa ngokwethiyori ukuqhubeka
nokusebenza kwamandla esikhokhelo ngokomoya ngaphansi kwethekniki yokuzazi komuntu
eyedwa okucindezela abesimame kwiminyaka elishumi yesibili, yesenshuri yamashumi
amabili nanye . Ngiqhubela phambili iphuzu lokuthi ukwenziwa kohlinzo olungajulile
lokuzishintsha ukubukeka kuqala umoya wokucindezela izwi labesimame, ukuxhashazwa
kwabo, kanye nendlela umuntu azibona ngayo ngokwengqondo, kanye nokucindezela
umzimba ophilayo ngezindlela ezingazibonakalisi obala, ezifihlekile, indlela yokubopha
efihlwa yindlela yokubukeka kanye nokwembozwa umoya.
Kungaphansi kwalesi simo lapho ngethula khona i-discourse yencindezelo eyenza
ukuthi imboni yohlinzo olungajulile ukuzishintsha ukubukeka kwabesimame kube yinto
ephakanyiswayo nokubonwa iyinhle, ukuphazamiseka kwama-norm endlela yengcindezi yabesilisa, ngaphansi kwama-discourse okuhlinzwa okungajulile ukushintsha ukubukeka,
kanye nokwakha ithiyori ebandakanya ukubona izinto ngendlela ethize, engikuchaza
njengezwi okuyilo elifanele le-feminism, kwisimo sosiko esiphila ngaphansi kwaso samanje -
okuyindlela abantu abazibuka ngayo ezingqondweni ngendlela engekho obala.
Ngigcizelela ukubuyela kwithiyori kaKristeva, kanye nokuthi abantu babhoke
indlobana ngezindlela eziphansi, okuyinto ayiphakamisayo yenkambiso yokwazi okulungile
nokungalunganga (ethical approach). Naphezu kwalokho, ngiveza izwi elibonisa ukubhoka
indlobana kwabesimame ngendlela engekho sobala - izwi elifaka inselele kuma-norm
okubhozomelwa ngumqondo wokulawula kwabesilisa, kanti futhi leli zwi aligcinanga nje
kuphela umumo wabesimame ngendlela ejwayelekile njengowesimame wesenshuri
yamashumi amabili-nanye ngokugcizelela kwimboni yohlinzo olungajulile lokuzishintsha
ukubukeka, kanye nendlela lokhu okuyisihibe ngayo – ngokusho kukasonkondlo
waseNingizimu Afrika, u-Antjie Krog. Imibhalo yezinkondlo zikaKrog ezinobungcweti yiyo
eyenze ukwakha kwami kabusha ithiyori.
Ngokusebenzisa ithiyori kaKristeva ye-semanalysis, ngibonisa ngokwethiyori ukuthi
umsebenzi kaKrog uqambe okweqele ngaleya kwizihibe zomthetho kubaba kanye nezindlela
zokwenza izinto zibukeke ngendlela evamile noma zingavamile. Nangaphezu kwalokho,
ngifakela i-"originary attachment" njengokwenza ukuthi kube kwesinye isimo, iphuzu likaKristeva ku-chora kanti isiphakamiso sami se-"originary ideal" sifaka inselele kusigcizelelo
sikaKristeva ngamagremu efonethiki ngaphansi kwesimo esigcizelela umfanekiso
ngasohlangothini lobaba.
Ngokusebenzisa ukuhlaziya kukaLouise Viljoen kumsebenzi kaKrog kanye nocwaningo
lukaBridget Garnham ngokuvela kwama-discourse ohlinzo olungajulile ukuzishintsha
ukubukeka njengesisekelo, ngase ngethula imibhalo yezinkondlo zikaKrog njenge-discourse
yokuphikisa ama-discourse e-"moral" yama-discourse ohlinzo olungajulile lokuzishintsha
ukubukeka, elixhaphaza abantu abagugayo ngeminyaka eyishumi yesibili kwisenshuri
yamashumi amabili-nanye. Naphezu kwalokho, ngisebenzise ithiyori kaKristeva
kumapharagramu kwimibhalo yezinkondlo zikaKrog, ngaphazamisa imibono yokuphatha
kwabesilisa equkethwe kuma-discourse ohlinzo ulungajulile ukuzishintsha ukubukeka.
Ukuqhubekela phambili, nginwebe ithiyori kaKristeva ngesimiso se-negativity ukwethula
ukuhumusha kabusha umoya wokuzihlambulula ngokuzidalula otholakala kwizinkondlo zikaKrog, ukuwukunweba amandla umbono kaFaucault wamandla okuthi abantu bazibone
ngenye indlela kanye nephuzu likaButler wlkuthi into engavamile engaphandle ibonwe
njengento efanele, kanye nokwamukela umzimba ogugayo kwinkondlo ye-
Verweerskrif/Body Bereft (Krog 2006). / African Languages / D. Litt. et Phil.(African Languages)
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Malawian immigrants experiences in the acquisition of spoken isiZulu in DurbanMzoma, Shoaib 09 1900 (has links)
Text in English / One of the critical challenges associated with migration is a need to acquire a destination language, which has never been an easy experience for immigrants. This study aims at exploring and analysing experiences of Malawian immigrant labourers in their process of acquiring spoken skills of isiZulu in Durban. In order to understand the phenomenon under investigation better, this study used a qualitative research approach and adopted a phenomenological research design. The data for this study was collected using semi structured one-to-one interviews. The data were analysed using content analysis method and was approached and discussed in light of Schumann‟s (1986) Acculturation Model and frame works and a destination–language acquisition model of Chiswick and Miller (2001). Empirical findings from this study have shown that adults; just like children, are also capable of mastering a second language if they can manage both social and psychological factors that impede acquisition. / Linguistics and Modern Languages / M.A. (Linguistics)
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Malawian immigrants experiences in the acquisition of spoken isiZulu in DurbanMzoma, Shoaib 09 1900 (has links)
Text in English / One of the critical challenges associated with migration is a need to acquire a destination language, which has never been an easy experience for immigrants. This study aims at exploring and analysing experiences of Malawian immigrant labourers in their process of acquiring spoken skills of isiZulu in Durban. In order to understand the phenomenon under investigation better, this study used a qualitative research approach and adopted a phenomenological research design. The data for this study was collected using semi structured one-to-one interviews. The data were analysed using content analysis method and was approached and discussed in light of Schumann‟s (1986) Acculturation Model and frame works and a destination–language acquisition model of Chiswick and Miller (2001). Empirical findings from this study have shown that adults; just like children, are also capable of mastering a second language if they can manage both social and psychological factors that impede acquisition. / Linguistics and Modern Languages / M. A. (Linguistics)
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Some gendered practices in a Zulu family : a feminist perspective.Langa, Mdumiseni Langelihle. January 2012 (has links)
This study on “Some Gendered Practices in a Zulu Family: A Feminist Perspective”
investigated gender bias, gender inequality, and gender stereotypes as seen in daily gendered
practices happening within the Zulu family. The practises examined are confined to the domain
of the Zulu culture, particularly the Zulu marriage. The four main research questions put
surveillance on how married women are restricted to move freely on the premises of their own
homes; how women can unhappily find themselves in a polygamous marriage; how a wife’s
dignity can be denigrated due to a man’s lack of understanding of her body anatomy; how she
can be denied equal status with her husband due to certain cultural beliefs and conceptions.
In the face of inevitable change that influences human behaviour, this study sought to show that
the Zulu nation, particularly men, find it difficult to easily and speedily accept that culture and
tradition are subject to change. The study attempted to establish whether there is any
improvement on gender transformation or not, especially within the context of the current
endeavours by the South African government to ensure that there is no gender discrimination by
having female representativeness in all spheres of government.
Progress has been made with regard to fair representation of women in political
and decision-making positions in all spheres of government. The country is
currently rated 7th in the world in terms of representation of women in legislature.
http://www.buanews.gov.za/rss/08/08120715451006-5/11/2012
Throughout the analysis and interpretation of both the statistical and qualitative data, I critiqued
the data to establish whether the gender transformation ideal is being achieved in the Zulu family
or not. Radical feminism, the theory through which this study was conducted, has helped to show
that Zulu women are still disadvantaged and oppressed due to social machinations that are
essentially invented by patriarchal men. / Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2012.
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Linguistic minorities in the South African context : the case of TshivendaLuvhengo, Nkhangweleni January 2013 (has links)
After many years of the oppressive apartheid government, the new democratic era came into being in 1994. Lot of policy changes came into being, including language policy. This new language policy of the post-apartheid era recognises eleven official languages which include the nine indigenous African languages which were previously recognised as regional languages in the different homelands. The present study investigates the progress of Tshivenda in terms of status and development since it was accorded the official status in South Africa. Literature investigating the status of Tshivenda is generally sparse. This study investigates the status of Tshivenda in South Africa to explore how minority languages which are also recognised as official languages are treated. In most multilingual countries, there are issues which affect the development of minority languages, but the South African situation is interesting in that some of the minority languages are recognised as official languages. This study is a comparative in nature. Firstly, the study compares the level of corpus planning and development in Tshivenda and other indigenous South African languages. Secondly, it compares how people use Tshivenda in a rural area of Lukalo Village where the language is not under pressure from other languages and in Cosmo City, an urban area in Gauteng where Tshivenda speakers come into contact with speakers of more dominant languages such as isiZulu and Sesotho. Language use in different domains like, media, education, government and the home is considered in order to establish how people use languages and the factors which influence their linguistic behaviours. The study also establishes the perceptions and attitudes of the speakers of Tshivenda as a minority and those of the speakers of other languages towards Tshivenda’s role in the different domains such as education and the media. This study was influenced by previous research (Alexander 1989, Webb 2002) which found out that during the apartheid period Tshivenda speakers used to disguise their identity by adopting dominant languages like isiZulu and Sesotho in Johannesburg. Accordingly, the present research wanted to establish how the language policy change in the democratic era has impacted on the confidence of Tshivenda speakers regarding themselves and their language. This study establishes that although Tshivenda is now an official language in post-apartheid South Africa, it still has features of underdevelopment and marginalization that are typically of unofficial minority languages. Translation, lexicographic and terminological work in this language still lags behind that of other indigenous South African languages and there is still a shortage of school textbooks and adult literature in this language. As a result, using the language in education, the media and other controlling domains is still quite challenging, although positive developments such as the teaching of the language at university level can be noted. The Tshivenda speakers generally have a positive attitude towards their language and seem prepared to learn and use it confidently as long its functional value is enhanced, which is currently not happening. As a result, some Tshivenda speakers still regard English as a more worthwhile language to learn at the expense of their language
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Investigating politeness among IsiZulu mother tongue and non-mother tongue speakers in higher education open distance learning environmentNene, Jabulani Owen 11 1900 (has links)
This study aims to explore politeness shown by lecturers during tuition and student support conversations with the objective of promoting polite interactions between IsiZulu mother tongue and non-mother tongue speakers in higher education in South Africa. In particular, the study investigates the way in which politeness in email communication influences learning outcomes within an ODL environment, using quantitative and qualitative research methodologies, a questionnaire as well as interviews to collect data from a cross-section of students from an Open Distance Learning (ODL) institution. All the results drawn from the data sources, namely the questionnaires and interviews, were enumerated according to the data collection tools used. Version 12 of SPSS and Nvivo were used to analyse the quantitative data. The analysis is also based on the politeness strategies of Brown and Levinson (1978) as well as a conceptual framework that links all the variables. Based on the results, the research hypotheses are accepted, thus indicating that politeness in email communication influences learning outcomes within an ODL environment. In particular, the results show that, overall, lecturers who employ politeness contribute positively to student compliance. Accordingly, the study recommends that ODL should recognise both the role of language in communication as well as the power and influence of politeness in communication. / African Languages / D. Litt. et Phil.
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