The thesis of this study revolves around the validity of Tshivenda literature as an authorative commentary on Mission Work in Venda. The value of literary works by selected Tshivenda writers is explored on three important directions: (a) as a source of information on the Vhavenda world-view which is an important aspect in the Vhavenda's understanding of the Missionary message; (b) as a source of challenge to missiology, and (c) as a source of basis for an in-depth contextual missiology. The well-meaning contributions of the German Missionaries is appreciated. Their influence through the spreading of Lutheranism and also in the birth of Tshivenda literature is clearly recognized. My task has not only been to see these positive contributions, but also to problematise and explore both the missionary instrumentality and the local responses that are reflected in the Tshivenda literature. Our first four chapters introduce the thesis, they cover political history of the Vhavenda which is fundamental in our understanding of their world-view and the early missionary works in Venda. Selected Tshivenda novels become the object of inquiry in the fifth chapter. The novels help us in our evaluation of Missionary Christianity. A wide variety of issues are contained in these novels which are significant in Mission work. The sixth chapter concentrates on selected Tshivenda short stories. In two of these short stories the issue of racism is highlighted. The seventh chapter looks into a few Tshivenda Poems. In two of these poems the Missionary-rejected name for God, Nwali, is heavily used. The last chapter contains the essential commentary of indigenous Tshivenda literature on Missionary Christianity as well as the implications for both global and local Missiology. / Missiology. / M.(Theology)

Thesis (M. A. (African Languages)) -- University of Limpopo, 1999 / Refer to document

Thesis (M.A. (African Languages)) -- University of Limpopo, 2004 / Refer to document

Thesis (M.A. ( African languages)) --University of Limpopo, 2013 / The study examines the impact of sterility on Tshivenḓa language and social life. The study deals with words and other linguistic aspects that are generated by this condition and how sterility influences social relations among the Vhavenḓa.

Thesis (M.A. (African Languages)) -- University of Limpopo, 2013 / The study focuses on the lemmatization of lexical items in Tshivenḓa. It was conducted by reviewing selected Tshivenḓa dictionaries and the lexical items investigated were nouns, locatives, verbs and adjectives. The analysis looked at the approaches used in the macro- and micro-structural treatment of these important lexical items in dictionaries. The study also covered the treatment of the morphological, syntactical and semantic aspects of these lexical items in Tshivenḓa. This research ended with recommendations that will help dictionary compilers to overcome challenges they experience when lemmatizing nouns, locatives, verbs and adjectives.

Thesis (M.A.) -- Unversity of Limpopo, 2010. / N/A

The thesis of this study revolves around the validity of Tshivenda literature as an authorative commentary on Mission Work in Venda. The value of literary works by selected Tshivenda writers is explored on three important directions: (a) as a source of information on the Vhavenda world-view which is an important aspect in the Vhavenda's understanding of the Missionary message; (b) as a source of challenge to missiology, and (c) as a source of basis for an in-depth contextual missiology. The well-meaning contributions of the German Missionaries is appreciated. Their influence through the spreading of Lutheranism and also in the birth of Tshivenda literature is clearly recognized. My task has not only been to see these positive contributions, but also to problematise and explore both the missionary instrumentality and the local responses that are reflected in the Tshivenda literature. Our first four chapters introduce the thesis, they cover political history of the Vhavenda which is fundamental in our understanding of their world-view and the early missionary works in Venda. Selected Tshivenda novels become the object of inquiry in the fifth chapter. The novels help us in our evaluation of Missionary Christianity. A wide variety of issues are contained in these novels which are significant in Mission work. The sixth chapter concentrates on selected Tshivenda short stories. In two of these short stories the issue of racism is highlighted. The seventh chapter looks into a few Tshivenda Poems. In two of these poems the Missionary-rejected name for God, Nwali, is heavily used. The last chapter contains the essential commentary of indigenous Tshivenda literature on Missionary Christianity as well as the implications for both global and local Missiology. / Missiology. / M.(Theology)

The main objective of this research was to explore how teachers teach reading comprehension to Grade 3 Tshivenda-speaking learners. The research was prompted by the low performance of reading amongst these Grade 3 learners in this area. This study was a qualitative study. The paradigmatic position of the study was the interpretive paradigm. Data was collected through individual teachers’ interviews, focus group interviews, classroom observations and content analysis. Interviews and focus group discussions were taped, transcribed, analysed, and data was categorised into themes. Three schools, each with two Grade 3 classes, were selected. Learners were involved because the main aim was to observe teachers teaching reading comprehension to them. This study did not attempt to measure learner performance, but investigated the teaching of reading comprehension to Grade 3 Tshivenda-speaking learners. The aim of this was to investigate how teachers teach reading comprehension in their classrooms. The study developed a conceptual framework from the literature review, consisting of five phases. These phases were identified and developed as it became clear that, in order to teach reading comprehension effectively, various parties involved in schools need to be actively involved in the different phases when teaching reading comprehension education of learners. In addition, the learning and developmental theories consulted in this study were related to the conceptual framework. The research implies that reading comprehension can be taught and learnt, which further supports the development of the conceptual framework for this study. The findings of the study revealed that the participating teachers had limited understanding of reading comprehension strategies. They regarded teaching comprehension as a challenge as they do not know what comprehension strategies are and how to apply them. Additionally, they are stressed, confused and frustrated, because learners cannot read and understand the text. Furthermore, responses showed that teachers are uncertain of how to teach reading comprehension. Teachers spent little time on reading comprehension with learners, with no uniform approach amongst them on how to teach reading comprehension. Guided practice and time to practise comprehension strategies were absent in classrooms. The teachers also showed a lack of theoretical knowledge and practical experience about teaching comprehension strategies, which seems to result in teachers’ developing a negative attitude towards their learners (who struggle to read). Interviews and classroom observations revealed that, although the participating teachers said they understood what reading comprehension was, there was no correlation between what they said and what they did in practice in their classrooms. The results measured against Zimmerman’s (1998) applied social model of self-regulated learning, show that teachers lack the theoretical knowledge of teaching reading comprehension. In addition, participants were not satisfied with the intervention strategies and policies provided by the Department of Education. They felt neglected because guidelines were only in English and not in African languages, like Tshivenda. As such, no guidelines to teachers written in Tshivenda with Tshivenda examples exist. Workshops had not been helpful to Tshivenda teachers either. The study also revealed a lack of learning support materials, no variety of reading materials for learners and, in some schools, no readers at all. Lastly, the study shows that these teachers do not have access to research literature on the teaching of reading comprehension and rely on their own experience. / Thesis (PhD)--University of Pretoria, 2012. / Early Childhood Education / unrestricted

MA (Tshivenda) / M.E.R. MathivhaCentre for African Languages, Arts and Culture / The study explores the value of having children in Tshivenda culture among the Vhavenda in the olden days as well as now. It deals with the value of having children in the Vhavenda culture comparing the olden days and nowadays which includes introduction, the value of children based on their gender. For instance when a boy was born, they would say, he will propagate the surname. When a girl was born, they would say, she has brought wealth to the family because she would get married and move to another family and bring the parental family dowry or cattle. The study will also look into ways in which the Vhavenḓa handles marital problems today within the family as well as issues of having children, that is adoption, surrogacy and artificial insermination.

Thesis (DLitt (African Languages))--University of Stellenbosch, 2009. / ENGLISH ABSTRACT: Specific deceptive messages in Tshivenda were collected and subsequently analysed according to a methodology which is regularly used in deceptive message production. Forty deceptive messages were randomly collected from the following persons: teenage males and females and adult males and females. The main findings of the study can be summarized as follows: The respondents gave nine categories of reasons for their deceptive messages. The person involved in these deceptions are the deceivers (six categories of people) and the persons who have been deceived (seven categories of people). Extensive arguments have been utilized to strengthen the deceptive messages i.e. a total of 225 arguments. Various cues to deception have been extensively used i.e. 12 cues to deception which have been used 252 times. The four groups of people above have used these cues almost equally i.e. 61-65 cues per group. Cultural issues within deception have been given attention and nine different cultural issues have been found which have been used 46 times. The success rate of deception is not equal between the groups. The two female groups have a success rate of 75% while the male groups have a success rate of only 35%. Various other issues within message production in general have also received attention, i.e. plans which have been made to deceive as well as the complexity, type and quality of the plans. The action in deception has also been given attention, specifically message production and emotional appeals. Of the message effects mention can be made of relational and emotional effects, competence, appropriateness and effectiveness as well as politeness. / AFRIKAANSE OPSOMMING: Spesifieke misleidende of bedrieglike boodskappe in Tshivenda is bymekaar gemaak en vervolgens ontleed volgens 'n metodologie wat algemeen gebruik word In misleidende boodskappe. Veertig misleidende boodskappe is van oral versamel van die volgende persone: jeugdige mans en vrouens, en volwasse mans en vrouens, Die hoof bevindinge van die studie kan soos volg saamgevat word: Die respondente het nege kategorieë van redes gegee vir hulle misleidende boodskappe. Die persone betrokke in hierdie misleidings is die misleier of bedrieër (ses kategorieë van mense) en die persone wat mislei is (sewe kategorieë van mense). Heelwat argumente is gebruik om die misleidende boodskappe te versterk, d.i. 'n totaal van 225 argumente. Verskeie aanwysings vir misleiding is ekstensief gebruik, d.i. 12 aanwysings vir misleiding is 252 kere gebruik. Die vier groepe deelnemers hierbo het hierdie aanwysings omtrent ewe veel gebruik, d.i. tussen 61 - 65 aanwysings per groep. Kulturele aangeleenthede in misleiding het ook aandag gekry en nege verskillende kulturele sake is gevind in die dialoë wat altesame 46 keer gebruik is. Die sukseskoers van misleiding is nie ewe sterk tussen die groepe nie. Die twee vroulike groepe het 'n sukseskoers van 75% terwyl die manlike groepe 'n sukseskoers van slegs 35% het. Verskeie ander sake in boodskapproduksie oor die algemeen is ook onder die loep geneem w.o. planne wat gemaak is om te mislei, asook die kompleksiteit, tipe en kwaliteit van die planne. Die handeling in misleiding het ook aandag geniet, spesifiek boodskapproduksie en emosionele aangeleenthede in misleiding. Van die boodskapeffekte kan melding gemaak word van die relasionele en emosionele effekte van misleiding, kompetensie, toepasllkheid en effektiwiteit sowel as beleefdheid in misleiding.