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

Thesis (PhD)--University of Stellenbosch, 2002. / ENGLISH ABSTRACT: The recent introduction of the outcomes-based curriculum for the learning field language, literacy and communication has revealed a number of essential areas of research in African languages that urgently need to be addressed if this curriculum for African Languages is to be successfully implemented with the necessary theoretical basis as support. This dissertation addresses one such research issue, the genre-based approach to Xitsonga texts within the broad field of language and literacy. This study wil] first explore different models of writing approaches that relate to the analytic approach to genre literacy, including the traditional progressivist approach, the Bereiter and Scardamalia approach, and Grabe and Kaplan's (1996) model. It will be argued that Grabe and Kaplan's model is suitable as a framework for teaching writing, because it incorporates the ethnography of writing which entails that a detailed analysis of texts should address the following questions: who writes what to whom, for what purpose, why, when and how? The use of the ethnography of writing in the analysis of texts according to Grabe and Kaplan's model also explores factors such as the communicative purpose, the culture and the community in which the text is produced. This is investigated through the text-linguistic analysis of the nine Xitsonga written speeches where the speech genre has an identifiable format including an introduction, middle and ending. This study also explores the relationship between the ethnography of writing, the Grabe and Kaplan's theory of text construction, the learning outcomes 4 and 5 of grades 7, 8 and 9 and their related assessment standards. Attention is given to prescribed texts and the taxonomy of academic writing skills, knowledge bases and processes, using some of the nine Xitsonga written speeches for illustrative purposes. This study explores questions of how Grabe and Kaplan's model can be effectively employed in the analysis of texts within the framework of Curriculum 2005 in the teaching of language. This study further focuses on the teaching of Xitsonga as a language subject within a multilingual education system. It is argued that in order to develop Xitsonga terminology for teaching content subjects, resources must be put in place, both materially and financially. It will be argued that Xitsonga should be taught as a language subject and . used as a medium of instruction in content subjects in conjunction with English across the curriculum within a bilingual education policy in order to enhance teaching and learning. Learners who have Xitsonga as first language will be able to apply the writing skills acquired in the teaching of writing of Xitsonga as a language subject in their learning across the curriculum. / AFRIKAANSE OPSOMMING: Die resente invoer van die uitkoms-gebaseerde kurrikulum vir die leerarea tale, geletterdheid en kommunikasie het 'n aantal areas van noodsaaklike navorsing in die Afrikatale aan die lig gebring wat dringend aangespreek moet word om hierdie kurrikulum suksesvol te implementeer vir die Afrikatale. Hierdie proefskrif ondersoek een van hierdie navorsingsvraagstukke, naamlik die genre-gebaseerde benadering tot die analise van Xitsonga tekste binne die bree veld van taal en geletterdheid. Die studie sal eers 'n ondersoek doen van verskillende modelle van skryfbenaderings wat verband hou met die analitiese benaderings tot genre geletterdheid, insluitende die tradisionele progressivistiese benadering, Die Bereiter en Scardamalia benadering, en Grabe en Kaplan (1996) se model. Daar sal aangevoer word dat Grabe en Kaplan se benadering 'n toepaslike raamwerk vir skryfonderrig is, aangesien dit die etnografie van skryf inkorporeer, wat meebring dat 'n gedetailleerde analise van tekste die volgende vrae moet aanspreek: Wie skryf wat aan wie vir watter doel, waarom, wanneer en hoe? Die gebruik van die etnografie van skryf in die analise van Xitsonga tekste volgens Grabe en Kaplan se model ondersoek ook faktore soos die kommunikatiewe doelstelling, kultuur en die gemeenskap waarin die teks geproduseer word. Hierdie vrae word ondersoek deur die analise van nege geskrewe toesprake in Xitsonga, waar die toespraak genre 'n identifiseerbare formaat het, insluitende 'n inleiding, 'n middel en 'n slot. Die studie ondersoek ook die verband tussen die etnografie van skryf, die Grabe en Kaplan teorie van tekskonstruksie, die leeruitkomste 4 en 5 van Graad 7, 8 en 9, en hulle verwante assesseringsstandaarde. Aandag word gegee aan voorgeskrewe tekste en die taksonomie van skryfvaardighede, kennis basisse en prosesse, met verwysing na die nege geskrewe tekste in Xitsonga. Die studie ondersoek vrae oor hoe Grabe en Kaplan se model effektief ingespan kan word in die analise van tekste binne die raamwerk van kurrikulum 2005 in die onderrig van taal. Die studie fokus voorts op die onderrig van Xitsonga as 'n taalvak binne 'n meertalige opvoedkundige stelsel. Daar word aangevoer dat ten einde Xitsonga terminologie te ontwikkel vir die onderrig van inhoudsvakke, moet die nodige hulpbronne daarvoor voorsien word. Daar word ook aangevoer dat Xitsonga as 'n taalvak in die onderrig van inhoudsvakke, in samehang met Engels vir laasgenoemde, oor die kurrikulum ten einde leer en onderrig te bevorder. Leerders wat Xitsonga as 'n eerste taal het, sal in staat wees om die skryfvaardighede wat hulle verwerf her in die onderrig van skryf in Xitsonga as 'n taalvak in hulle leer oar die kurrikulum.

Thesis (M.A. (Linguistics)) --University of Limpopo, 2011 / Xitsonga is one of the eleven official languages in South Africa. It is spoken mainly in three provinces, Gauteng, Limpopo and Mpumalanga, while English is a global language. Whenever two languages meet, challenges are evident in terms of communication. The study aim to analyse the impact of nonverbal communication in both English and Xitsonga cultures. Nonverbal communication accounts for 60 to 70 per cent of what people communicate. Furthermore, the study deals with the role of nonverbal communication as it shapes the perceptions of both the receivers and communicators’ personality. Categories of nonverbal communication have been investigated by exploring different intercultural dimensions which include nonverbal immediacy and non-immediacy behaviours, power, authority and status, power distance, responsiveness, high-context and low-context communication, individualistic or collectivistic cultures. In addition, the study explores facial expressions which, among others, include expression of emotions; the types of emotions; paralanguage; and factors that influence facial expressions; cultural display rules, eye contact and gaze. Also, the study gives attention to Facial paralanguage and facial reflexes. It has been discovered in the study that although English and Xitsonga cultures are related in some nonverbal communication aspects, there are other aspects that are culturally bound. The latter aspects require a serious scrutiny lest miscommunication and misinterpretation occur. In other words, culture cannot be taken for granted when it comes to nonverbal communication cues. Cultural display rules dictate responsiveness, attitudes, and perspectives of communicators’ perceptions.

Summaries in English, Tsonga and Venda / Dyondzo yi lavisisa vutlhari lebyi nga kona eka marungula ya tiprosi ta Xitsonga byo kambisisa swikili swa vulawuri na switirateji swa mbulavurisano leswi tirhisiwaka hi varhangeri va sweswi eka tisosayiti. Mahungu hinkwawo ya mbulavurisano wa swiharhi na vanhu ya nyikiwile lama kongomisaka eka tinxaka ta vurhangeri na swikili. Marungula ya tiprosi ta Xitsonga lama hlawuriweke na ku dokhumentiwa na marungula hi varhangeri va sweswi ya hlengeletiwile naswona ya xopaxopiwile. Dyondzo yi leteriwile hi Nxopanxopo wa Mbulavulo wa Nkoka, Mbulavurisano wa Vanhu, na maendlelo ya vutitivisi bya Vanhu. Datara yi lulamisiwile hi mitlawa ku ya hi mikhetekanyo leyi hlawuriweke ya switirateji swa mbulavurisano wa nomu na wo ka wu nga ri wa nomu. Mavulavulelo ya vanhu lava nga eka swiyimo swa vurhangeri eka marungula ya tiprosi na ya vanhu va sweswi ya hlamuseriwile na ku va ya xopaxopiwile hi ku ya hi maendlelo lama hlawuriweke. Leswi nga kumiwa swi humeserile erivaleni leswaku hakunene, varhangeri va sweswi va kayivela swikili swa vulawuri na switirateji swa mbulavurisano. Milawu ya vurhangeri leyi kambisisiweke leyi languteriweke ku suka eka varhangeri votala va vanhu yi kumiwile yi nga ri kona. Swiyimo swa malawulelo na mafumelo yo biha hi ndlela ya ntirhiso wo ka wu nga ri kahle kumbe nkucetelo swi kombisiwile ku suka eka ku tirhisa switirateji swa mbulavurisano wa nomu na wo ka wu nga ri wa nomu hi ndlela yo ka yi nga ri kahle. Makolo, vukari na ku tshembhela eka swa vukhongeri kumbe swikwembu swa le hansi a ku ri swona a swi vanga malawulelo na mafumelo yo biha. Vatirhivotala va xiyimo xa le hansi va hlanganile na ku xanisiwa emimoyeni, ku xanisiwa hi ku vulavula na ku xanisiwa emirini, ku xanisiwa hi swa masangu na ku susiwa eka swiyimo swa vona ehansi ka vulawuri bya varhangeri va vona eka sosayiti. Varhangeri va sweswi va nga dyondza swotala hi swikili swa vulawuri na switirateji swa mbulavurisano ku suka eka marungula ya tiprosi ta tindzimi ta Afrika, ngopfu-ngopfu marungula ya tiprosi ta Xitsonga. Dyondzo yi humesela erivaleni leswaku ntsheketo wu fuwile hi vutlhari bya swikwembu swa le hansi, lebyi nga pfunaka eka swiphiqo swa vurhangeri bya sweswi. Dyondzo yi nga va na nkoka eka varhangeri na vatirhikulorhi va vona va xiyimo xa le hansi. Swiringanyeto na swibumabumelo swi nyikiwile eka varhangeri va sweswi ku va pfuna ku teka xiboho xo hundzuluxa switirateji swa vona swa mbulavurisano na ku cinca mavulavulelo ya vona. Varhangeri va sweswi va fanele va kopela ku suka eka vutlhari lebyi nga kona eka marungula ya tiprosi ku kambisisa ku kayivela ka swikili swa vona swa vulawuri na switirateji swa mbulavurisano ku antswisa mbulavurisano exikarhi ka vona na vatirhikulorhi va vona lava nga eka xiyimo xa le hansi. / Ngudo i todisisa vhutali vhu re hone kha nganetshelo dza phurosa ya sialala ya Xitsonga malugana na khaedu ya zwikili zwa ndangulo na ndila dza vhudavhidzani zwi shumiswaho nga vharangaphanda vha musalauno zwitshavhani. Mafhungo a u rangela malugana na vhudavhidzani ha phukha na ha vhathu o netshedzwa ho sedzwa maitele na zwikili zwa vhurangaphanda. Nganetshelo dzo vhulungwaho na u nanguludzwa dza phurosa ya sialala ya Xitsonga na nganetshelo malugana na vharangaphanda vha musalauno dzo kuvhanganywa dza senguluswa. Ngudo iyi yo disendeka kha ndila dza Tsenguluso ya Vhudavhidzani ha Tsasaladzo, Ngudo ya luambo ho sedzwa zwa u Tshilisana kha Vhudavhidzani na Nzudzanyele ya Vhushaka ha vhathu. Data yo vhekanywa u ya nga zwigwada zwa ndila dza vhudavhidzani dza u amba na dzi si dza u amba. Maitele a u davhidzana a vhaanewa kha vhuimo ha vhurangaphanda kha nganetshelo dza phurosa dza sialala na kha zwitshavha zwa musalauno o talutshedzwa a senguluswa ho d isendekwa nga ndila dzo nangwaho. Mawanwa o dzumbulula uri nangoho, vharangaphanda vha musalauno vha shaya zwikili zwa ndangulo na ndila dza vhudavhidzani. Mirando ya vhurangaphanda yo tolwaho ine ya lavhelelwa kha vharangaphanda vhanzhi vha zwitshavha a vha nayo. Zwiwo zwa ndangulo na u laula zwa u shumisa maanda kha tshivhumbeo tsha u shumisa kana u tutuwedza hu sa vhuedzi zwo vhonala kha tshumiso i si yone ya ndila dza vhudavhidzani dza u amba na dzi si dza u amba. Tseda, tsinyuwo na lutendo lwa vhurereli vhu si hone kana vha kale zwo vha zwiko zwa ndangulommbi na u toda u laula. Vhunzhi ha vhalanda vho vhaisala muyani, kha u amba na u tambudzwa muvhilini, vho tambudzwa kha zwa vhudzekani na u sudzuluswa nga vharangaphanda vhavho tshitshavhani. Vharangaphanda vha musalauno vha nga guda zwinzhi nga ha zwikili zwa ndangulo na ndila dza vhudavhidzani kha nganetshelo dza phurosa ya sialala ya nyambo dza vharema, zwihulu kha nganetshelo dza phurosa ya sialala ya Xitsonga. Ngudo yo bvukulula uri zwa sialala zwo pfuma nga vhutali ha vha kale, vhune vhu nga thusa malugana na thaidzo dza vhurangaphanda ha musalauno. Ngudo iyi i nga vha ya ndeme kha vharangaphanda na vhalanda vhavho. Madzinginywa na themendelo zwo netshedzwa kha vharangaphanda vha musalauno u vha thusa uri vha kone u tshea malugana na u dzudzanya nga huswa ndila dzavho dza vhudavhidzani, nahone vha kone u shandukisa kuitele kwavho kwa u davhidzana. Vharangaphanda vha muisalauno vha fanela u guda kha vhutali vhu re kha nganetshelo dza phurosa ya sialala vha lulamise tshiimo tsha u shaya havho zwikili zwa ndangulo na nd ila dza vhudavhidzani malugana na u khwinisa vhudavhidzani vhukati havho na vhalanda vhavho. / The study investigates the wisdom embedded in Xitsonga oral prose narratives to address management skills and communication strategies used by current leaders in societies. Background information on animal and human communication is provided with a focus on leadership styles and skills. Selected documented Xitsonga oral prose narratives and narratives about current leaders were collected and analysed. The study is guided by the Critical Discourse Analysis, Interactional Sociolinguistics and Social Constructionist approaches. Data was classified per the selected categories of the verbal and nonverbal communication strategies. Communicative behaviours of characters in leadership positions in the oral prose narratives and those of the current societies were interpreted and analysed based on the selected approaches. Findings revealed that indeed, current leaders lack management skills and communication strategies. Examined leadership principles expected from many societal leaders were found to be non-existent. Cases of power mismanagement and dominance in the form of negative manipulation or influence were identified from their misuse of verbal and nonverbal communication strategies. Greed, anger and defective religious or ancestral beliefs were sources of such power mismanagement and dominance. Most subordinates suffered emotional, verbal and physical abuse, sexual harassment and displacement at the hands of their leaders in the society. Current leaders can learn much about management skills and communication strategies from the African languages oral prose narratives, particularly Xitsonga oral prose narratives. The study reveals that folklore is rich with ancestral wisdom, which can assist in current leadership problems. The study can be valuable to both leaders and their subordinates. Suggestions and recommendations are offered to the current leaders to help them decide on adjusting their communication strategies and ultimately changing their communicative behaviour. Current leaders should take a leaf from the wisdom embedded in oral prose narratives to address their lack of management skills and communication strategies to improve communication between them and their subordinates. / African Languages / D. Litt. et Phil. (African Languages)