PhD (Xitsonga) / MER Mathivha Centre for African Languages, Arts and Culture / Ku va tiko ra Afrika-Dzonga ri simekile mfumo wa xidemokirasi hi 1994 swi vile mhaka yo saseka na ku va ndzhuti wa Vantima wu vuyiseriwa evutshan’wini bya wona. Mfumo wa xidimokirasi wu katsa na timhaka ta ndzingano wa tindzimi. Ndzavisiso lowu wu kanerile timfanelo ta tindzimi ni matimba ya tindzimi tin’wana hi ku langutisa ndhawu ya Xitsonga exikarhi ka tindziminyingi ta Afrika-Dzonga. Ndzavisiso lowu wu tirhisile maendlelo ya nongonoko wa swivutiso ku hlengeleta mahungu ya nkoka. Lawa i maendlelo ya swivutiso yo tsala kunene. Hi maendlelo lawa machudeni yo ringana makumembirhi lawa ya endlaka lembe ro hetelela ra Xitsonga na lama endlaka masitasi ya Xitsonga eyunivhesiti yin’we eAfrika-Dzonga va nyikiwile maphepha ya swivutiso kutani va hlamula hi ku tsala. Mulavisisi u kotile ku kuma mahungu eka machudeni mayelana na mavonelo ya vona ya ndhawu ya Xitsonga exikarhi ka tindziminyingi ta Afrika-Dzonga. Eka ndzavisiso lowu maendlelo ya nkoka na wona ma tirhisiwile. Wonaya tirhisiwile ku kombisa mavonelo ya vatekaxiave hi ku ya tlhantlha na ku ya hlamusela hi ku enta.Maendlelo ya nxopaxopo wa switsariwa ya tirhisiwile. Hi maendlelo lawa mulavisisi u anamisile miehleketo ya yena hi ku hlaya tibuku, tipholisi na milawu leyi khumbaka timhaka ta ririmi. Ndzavisiso lowu wu tirhisile thiyori ya ‘the universality and relativity of human rights, leyi yi boxaka leswaku timfanelo ta munhu hi leti munhu a nga na tona hikuva munhu i munhu. Hi ku kongomisa, timfanelo ta munhu i masungusungu ya vumunhu. Ndzavisiso lowu i wa nkoka hikuva wu ta endla leswaku vavulavuri va tindzimi leti nga na matimba lamatsongo va tiva timfanelo ta vona.Tlhandlakambirhi, vavulavuri va tindzimi leti nga na matimba lamatsongo na vona va ta titwa leswaku ririmi ra vona i ra nkoka exikarhi ka tiko ra tindziminyingi. Hi nga dlayiseta hi ku vula leswaku vavulavuri va Xitsonga hi ku kongomisa eka ndzavisiso lowu, va ta kota ku swi vona leswaku na vona va na lunghelo mayelana na vukorhokeri na nhluvukiso wa ririmi ra vona. / NRF

Abstracts in English, Afrikaans and Venda / The purpose of this study was to assess the diversity of epiphytic lichens growing on Acacia karroo, A. caffra and Jacaranda mimosifolia trees in Pretoria, and to investigate the influence of air pollution, land use, altitude and climate on lichen diversity. Lichen diversity was first studied at 12 sampling sites under different land use types (high traffic areas, residential areas and industrial areas) and in protected areas (open-air museums and nature reserves). The “European guidelines for monitoring lichen diversity as an indicator of environmental stress” were then tested in 29 sites using the same tree species and under two main land use types (“Industrial areas and busy roads” and “Parks and nature reserves”). Lichen Diversity Values (LDVs) were calculated for 164 trees. Correlations of LDVs and single lichen species with environmental parameters were studied by descriptive statistics, univariate analysis, Principal Component Analysis (PCA) and Generalized Linear Models (GLM). A naturality/alteration interpretative scale based on the percentile deviation of LDVs from natural conditions was developed for the first time in South Africa. Altogether 25 taxa, predominantly foliose and subtropical to tropical species, were recorded and are reported with their ecology and distribution. An identification key was developed for easy identification of species in the field. The highest lichen diversity was found in protected areas. The LDVs of Jacaranda are lower than values for both Acacia species. “Parks and nature reserves” have significantly higher LDVs than “industrial areas and busy roads”, as demonstrated by the PCA. The GLM models were significant for LDV and some lichen species. Sampling sites in industrial areas and the proximity of busy roads are negatively related to LDV and with the frequency of many lichen species. Higher atmospheric concentrations of NOx were negatively related to LDV and to the frequency of the species Candelaria concolor, Lepraria spp. and Pyxine cocoes. Culbersonia nubila and Lepraria spp. were respectively positively and negatively correlated with atmospheric SO2. The intensity of land use appears to have a negative impact on lichen diversity. In conclusion, lichens respond well to human disturbances in Pretoria and can be used as bioindicators of naturality/alteration. The European standardised monitoring method can be applied to estimate the degree of environmental alteration in South Africa, by adopting a stratified random sampling and a more flexible strategy for tree selection. / Die doel van hierdie studie is om die diversiteit van die epifitiese ligene op Acacia Karoo, A. caffra en Jacaranda mimosifolia bome in Pretoria te bepaal, en die uitwerking van lugbesoedeling, grondgebruik, hoogte en klimaat op die ligeendiversiteit te ondersoek. Die ligeendiversiteit is by 12 monsterneemterreine bestudeer. Sommige terreine het op grond met uiteenlopende gebruike (drukverkeergebiede, woongebiede en nywerheidsgebiede) en ander in beskermende gebiede (opelugmuseums en natuurreservate) voorgekom. Die “Europese riglyne vir die monitering van ligeendiversiteit as aanduiding van omgewingstres” is telkens by dieselfde boomspesies op 29 terreine gevolg. Die hoofsoorte grondgebruik van hierdie terreine was “nywerheidsgebiede en besige paaie” en “parke en natuurreservate”. Die ligeendiversiteitswaardes (LDW’s) van 164 bome is bereken. Die korrelasies tussen LDW’s, enkelligeenspesies en omgewingsparameters is aan die hand van beskrywende statistiek, eenveranderlikeontleding, ʼn hoofkomponentanalise (HKA) en veralgemeende lineêre modelle (VLM’s) bestudeer. ʼn Verklarende naturaliteit-/wysigingskaal wat op die persentielafwyking van LDW’s in natuurlike omstandighede berus, is vir die eerste keer in Suid-Afrika ontwikkel. Altesame 25 taksa, oorwegend digblarige en subtropiese tot tropiese boomspesies, tesame met die ekologie en verspreiding van elk, is geboekstaaf. ʼn Kensleutel waarmee spesies maklik in die veld uitgeken kan word, is ontwikkel. Die grootste ligeendiversiteit het in beskermde gebiede voorgekom. Die LDW’s van Jacaranda was laer as dié van die twee Acacia-spesies. Volgens die HKA het “parke en natuurreservate” beduidend hoër LDW’s as “nywerheidsgebiede en besige paaie” gehad. Die VLM’s vir LDW en sommige ligeenspesies was veelseggend. In nywerheidsgebiede en naby besige paaie was die LDW en die voorkoms van verskeie ligeenspesies laag. ʼn Hoë konsentrasie van NOx het ʼn negatiewe verband getoon met die LDW en die voorkoms van die spesies Candelaria concolor, Lepraria spp. en Pyxine cocoes. Daarteenoor het Culbersonia nubila en Lepraria spp. onderskeidelik positief en negatief met atmosferiese SO2 gekorreleer. Die intensiteit van grondgebruik benadeel blykbaar ligeendiversiteit. Ten slotte reageer ligene goed op menslike versteurings in Pretoria. Hulle kan as bioaanwysers van naturaliteit/wysiging gebruik word. Die gestandaardiseerde Europese moniteringsmetode kan toegepas word om die mate van omgewingswysiging in Suid-Afrika te skat deur gestratifiseerde, ewekansige steekproewe te neem en ʼn buigsame strategie in boomkeuring te volg. / Ndivho ya ngudo idzi ho vha u ela ha phambano ya nzulatshinya dza epiphytic lichens dzi aluwaho kha Muunga wa Sogani, Caffra na Muṱonḓowa wa Piṱori, u sedzulusa ṱhuṱhuwedzo ya tshikafhadzo, u shumiswa ha mavu, vhunṱha na kilima kha u fhambana ha nzulatshinya. Phambano ya nzulatshinya yo thoma u gudiwa kha saithi dza 12 dza sambula nga fhasi ha tshaka dzo fhambanaho dza tshumiso ya mavu (vhupo ha vhuendi, vhupo ha vhudzulo na vhupo ha dzifeme) na kha vhupo ho tsireledzwaho (miziamu yo vuleaho na kha tsireledzo ya mupo). Nyendedzi dza Yuropa dza u lavhelesa phambano ya nzulatshinya sa tsumbo ya “mutsiko kha mupo” dzo lingiwa kha saithi dza 29 hu tshi khou shumiswa miri ya tshaka dzi fanaho nga fhasi ha tshaka mbili dza ndeme dza tshumiso ya mavu (“vhupo ha dzifemeni na bada dzi re na vhuendi ho tsitsikanaho” na “phakha na fhethu ha tsireledzo ya mupo”). Ndeme dza Phambano ya Nzulatshinya (LDV) dzo rekanywa u itela miri ya 164. U elana ha LDV na tshaka dza nzulatshinya na phimo dza mupo zwo gudiwa nga mbalombalo dza ṱhalutshedzo, musaukanyo nga phambano nga nthihi, Musaukanyo wa Zwipiḓa zwa Ndeme (PCA) na Tshiedziswa Tswititi tsho Angaredzwaho (GLM). Tshikalo tsha ṱhalutshedzo ya tshanduko ya mupo zwo ḓisendeka nga u fhambana ha phesenthe ya LDV u ya kha nyimele ya mupo tsho bveledzwa lwa u thoma kha ḽa Afrika Tshipembe. Zwo ṱangana zwoṱhe, tshaka dza 25, dzine nnzhi dza vha nzulatshinya dza tshaka dza fhasi ha ṱiropika na kha ṱiropika dzo rekhodiwa na u vhigiwa na saintsi ya mupo yadzo ya phaḓaladzo. U topola ha ndeme ho bveledzwa u itela u kona u ḓivha dzitshaka nnḓa. Phambano khulwane ya nzulatshinya yo wanala kha vhupo ho tsireledzeaho. LDV dza muṱonḓowa dzi fhasi kha ndeme u fhira u itela tshaka dza Muunga. “Phakha na fhethu ha tsireledzo ya mupo” hu na LDV dza nṱha u fhira “vhupo ha dzifemeni na bada dzi re na vhuendi vhunzhi”, sa zwe zwa sumbedziswa nga kha PCA. Zwiedziswa zwa GLM zwo vha zwi zwa ndeme u itela LDV na tshaka dza nzulatshinya. Saithi dza tsumbonanguludzwa kha vhupo ha dzifemeni na u vha tsini ha bada dzi re na vhuendi ho tsitsikanaho dzi elana lu sa takadzi na LDV na tshivhalo tsha tshaka nnzhi dza nzulatshinya. Pfutelelo ya nṱha ya dzingamufhe ya NOx yo vha i sa elani zwavhuḓi na LDV na tshivhalo tsha dzitshaka dza Candelaria concolor, Lepraria spp. na Pyxine cocoes. Culbersonia nubila na Lepraria spp. dzo vha dzi tshi livhanywa zwavhuḓi na lu si lwavhuḓi na SO2 ya dzingamufhe. Kushumiselwe kwa mavu ku nga ku na masiandaitwa a si avhuḓi kha mutevhe wa nzulatshinya. Ndi tshi fhedzisa, nzulatshinya dzi fhindula zwavhuḓi u thithiswa nga vhathu Piṱori nahone dzi nga zwisumbedza vhutshilo ha tshanduko/mupo. Ngona ya tshilinganyo ya vhulavhelesi ya Yuropa i nga shumisa u anganyela tshikalo tsha tshanduko dza vhupo kha ḽa Afrika Tshipembe. Nga u dzhia tsumbonanguludzwa dzo dzudzanywaho nga zwigwada zwa tshayandivhiswa na tshiṱirathedzhi tshi shandukiseaho tsha munanguludzo wa miri. / Environmental Sciences / D. Phil. (Environmental Science)

MAAS / Department of Music

PhD (Xitsonga) / Eka Senthara ya M. E. R. Mathivha ya Tindzimu ta Afrika, Vutshila na Ndhavuko / Xikongomelo xa ndzavisiso lowu i ku xopaxopa swivuriso swa Xitsonga leswi tshuriweke ku suka eka swiharhi swa le nhoveni na swiharhi swa le kaya (swifuwo) ku endlela ku kombisa hilaha swi paluxaka mahanyelo ni mavonelo ya vutomi ya Vatsonga eka swiyenge swa vutomi leswi landzelaka: rirhandzu na vukati, mavabyi na matshungulelo ya wona, rifu na swikholwakholwana, milandzu na maahlulelo ya yona, mitirho, vusiwana, rifuwo, vukhongeri, rivengo, vukungundzwana, nyimpi, vutlhari, dyondzo, makhombo, maambalelo, swakudya na swakunwa na swin‟wana na swin‟wana. Ndzavisiso lowu wu aviwile hi swiyenge swimbirhi leswikulu, xiyenge xo sungula xi kongomisiwe eka swivuriso leswi tshuriweke ku suka eka swiharhi swa le nhoveni kasi xiyenge xa vumbirhi xi kongomisiwe eka swivuriso leswi tshuriweke ku suka eka swiharhi swa lekaya (swifuwo). Xiyenge xo sungula xi tlhela xi aviwa hi swiyengentsongo swinharhu, ku nga, xiphemu lexi vulavulaka hi swivuriso leswi tshuriweke ku suka eka swiharhi swa le nhoveni leswi dyaka swimilana ntsena, swiharhi swa le nhoveni leswi dyaka nyama, na swiharhi swa le nhoveni leswi dyaka swimilana na nyama. Xiyenge xa vumbirhi na xona xi aviwa hi swiyengentsongo swinharhu, ku nga, swivuriso swa swiharhi leswi tshuriweke ku suka eka swifuwo leswi dyaka swimilana ntsena, swivuriso swa swifuwo leswi dyaka nyama na swivuriso swa swifuwo leswi dyaka swimilana na nyama. Vuxokoxoko bya ndzavisiso lowu byi tekiwile ku suka eka Vutlhari bya Vatsonga (Machangana) ku nga tsalwa ra swivuriso swa Xitsonga leri tsariweke hi HP Junod (1978). Swivuriso leswi swi xopaxopiwa hi tihlo ra vuxoperi hi ku tirhisa maendlelo ya Lakoff, G na Johnson, M (1980) 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.

PhD (Tshivenda) / Senthara ya M. E.R. Mathivha ya Nyambo dza Afrika, Vhutsila na Mvelele / Ṱhoḓisiso iyi yo ḓitika kha u ṱoḓisisa u muthufhadzwa ha miraḓo ya muvhili wa muthu sa nḓila ya u bvukulula maidioma kha Tshivenḓa hu tshi shumiswa tswikelelo ya u andisa. Vhavenḓa ndi lushaka lune lu wanala Afrika Tshipembe tshiṱirikini tsha Vhembe, Vunduni ḽa Limpopo nga vhunzhi. ` Ṱhoḓisiso iyi yo shumisa na mbambedzo ho sedzwa zwine zwa khou ṱoḓa u swikelelwa. Mbambedzo ndi u sumbedza u fana ha zwithu zwivhili nga zwine zwa vha nazwo. Ho itwa na mbambedzo kha ṱhoḓisiso iyi hu tshi vhambedzwa kutshilele kwa muthu na miraḓo ya muvhili ye ya shumiswa kha ṱhoḓisiso iyi. Ṱhoḓisiso iyi yo shumisa ngona ya khwaḽithetivi sa vhunga ndivho khulwane hu u ṱoḓa u pfhesesa maidioma a Tshivenḓa zwi tshi bva kha mvelele ya Vhavenḓa. Ndi Vhavenḓa vhaṋe vhane vha vha na nḓivho khulwane ya maidioma. Mafhungo a ṱhoḓisiso iyi o kuvhanganyiwa hu tshi shumiswa mbudziso na mbudzisavhathu dzine dzo ṋewa vhadzulapo vha Vhavenḓa vhane vha vha vhaaluwa vha tshiṱirikini tsha Vhembe, vunduni ḽa Limpopo, Afrika Tshipembe. Ṱhoḓisiso iyi yo wanulusa uri maidioma a Tshivenḓa a na ṱhalutshedzo dzo fhambanaho na zwine zwo ḓowelea sa ṱhalutshedzo dza maipfhi a Tshivenḓa. Zwiṅwe hafhu, ṱhoḓisiso iyi yo bvisela khagala uri musi muthu a tshi ṱoḓa u pfhesesa maidioma a Tshivenḓa nga vhuḓalo, u tea u vha na nḓivho nga ha mvelele ya Tshivenḓa, a vhe muthu a ḓivhaho na mishumo ya miraḓo ya muvhili wa muthu. Ndivho khulwane ya ṱhoḓisiso iyi ndi u sengulusa maidioma a Tshivenḓa ane tshivhumbeo tshao tsha vha na madzina ane a bva kha miraḓo ya muvhili wa muthu. Tsumbo dza madzina ayo ndi: mbilu, tshanḓa, mulomo, mulenzhe, maṱo, ṱhoho na nḓevhe kha u vha na maanḓa a u ṱuṱuwedza kana u bvisa ṱhalutshedzo nnzhi hu tshi shumiswa tswikelelo ya dzhenerethivi kana ya u andisa na mbambedzo. Ṱhoḓisiso iyi yo itelwa u thivha gake kha maṅwalwa ngauri a hu athu vha na ṱhoḓisiso yo no itwaho nga ha maidioma a Tshivenḓa ane tshivhumbeo tshao tsha vha na madzina ane kwama miraḓo ya muvhili wa muthu i nḓila ya u bvukulula vhupfhiwa ha muthu nga ha zwine a khou amba. / NRF

The study takes its point of departure in the urgent problem of slums that follow on the rapid urbanisation worldwide. Focusing on the small informal settlement of Kambi Moto in Nairobi, Kenya, the study tries to answer the question of how power can be worked out in slum upgrading – a way to change the physical environment of a slum without demolishing and rebuilding the whole settlement. The theoretical tool to answer this question is taken from Edward Soja’s reading of Henry Lefebvre in the concept Thirdspace – an extended and politicised way to look at space, where space is not only seen as a stage for historical and social processes, but as something that is shaping our thoughts and actions; a social space that includes and goes beyond the material Firstspace and the mental Secondspace. From a spatialized reading of history today’s situation – where 60 % of the population of Nairobi live in informal settlements – is traced back to the ideological structuring of space in the colonial cityplans. The informal settlements are established as a Thirdspace: both a negative outcome of the dominating Secondspace of the colonial administration and as a counterspace, where traditional ways of life could live on and where revolutionary movements could grow. The study then focus on how the two scales to view the city, the macro and the micro, are resolved in the Shack/Slum Dwellers International (SDI), a global network of local federations that organizes slum dwellers. The network empowers the individual slum dweller in making him/her an actor in a peer to peer exchange, and also creates a social space for political struggle. This is manifested in Muungano wa Wanavijiji, a citywide movement for a collective struggle for spatial rights, empowering the slum dwellers in taking charge of the social production of human spatiality. In a case study of a slum upgrading effort in Kambi Moto the shifting of power from the government, international organisations and professionals to the lived Thirdspace of the habitants, as well as the internal power relations within the community, are looked at in a concrete situation.

Text in English with abstracts in English, Sepedi and Venda / Access to firewood and other affordable energy sources is essential to the livelihoods of rural households in developing countries. Studies have been conducted to understand the reasons behind an extensive reliance on firewood in rural areas, especially in developing countries, despite improved electrification rates and a number of government policies introduced to encourage rural households to switch from traditional to modern fuels. This study aimed at assessing and thus understand the factors influencing the use of firewood by households in Ga - Malahlela village in Limpopo Province. Limited research has been conducted on firewood use, subsequent to improved electrification in rural areas in South Africa, hence it was to shed light on this little-explored subject on which the study was carried out. The assessment was based on household demographics and household energy use patterns, with a structured questionnaire being utilised to arrive at a detailed understanding of the factors that drive firewood use. It was established that firewood was still used to a significant degree, to satisfy household energy needs such as cooking, water heating and space heating. This was mainly due to the socioeconomic status of households. Socio-economic factors such as income, education level, household size and preference were found to be the factors exerting the greatest influence on the use of firewood among households in the study area. Psychological variables and the geographical location of the study area were also shown to promote the use of firewood. The study further revealed that, as indicated in the reviewed literature, households in the study area fuel stack and do not ascend the energy ladder. The reviewed literature further indicated that not all factors have equivalent significance in determining the behaviour and pattern of household energy use. This indicates that energy sources such as firewood are not completely discarded but are instead used in conjunction with modern energy sources such as electricity. In conclusion, this study established that despite the availability of electricity, as a result of poverty and the lack of free basic services such as free basic electricity, reliance on firewood in rural areas will continue. / Go hwetša dikgong le methopo ye mengwe ya dibešwa tšeo di rekegago go bohlokwa go mekgwa ya malapa a dinagamagaeng go hwetša dilo tše bohlokwa tša bophelo dinageng tšeo di hlabologago. Dithutelo di phethagaditšwe go kwešiša mabaka ao a thekgago kholofelo go dikgong mafelong a dinagamagaeng a dinaga tšeo di hlabologago le ge go na le ditekanyo tše di kaonafaditšwego tša tlhagišo ya mohlagase le palo ya melaotshepetšo ya mmušo yeo e tsebišitšwego go tutuetša malapa a dinagamagaeng go fetoga go tloga go dibešwa tša sekgale go iša go tša sebjale. Thutelo ye e ikemišeditše go lekola ka gona go kwešiša mabaka ao a huetšago malapa a Motsaneng wa Ga-Malahlela ka Profenseng ya Limpopo go diriša ya dikgong. Dinyakišišo tše lekantšwego di phethagaditšwe ka ga tirišo ya dikgong ka morago ga tlhagišo ya mohlagase yeo e kaonafaditšwego mafelong a dinagamagaeng ka Afrika Borwa, gomme e be e swanetše go fa tshedimošo ka ga hlogotaba yeo e hlohlomišitšwego gannyane gore thutelo ye e phethagatšwe. Tekolo ye e theilwe go dipalopalo ka ga malapa setšhabeng le mekgwa ya malapa ya go dirišwa dibešwa, ka go diriša lenaneopotšišo leo le beakantšwego gore go fihlelelwe kwešišo ye e hlalošago ka botlalo mabaka ao a hlohleletšago tirišo ya dikgong. Go lemogilwe gore dikgong di sa dirišwa ka bontši bjo bo bonagalago go kgotsofatša dinyakwa tša malapa tša enetši tše bjalo ka go apea, go ruthetša meetse le go ruthetša lefelo. Se se be se swanela gagolo ka lebaka la boemo bja ka moo ekonomi e amago tšwelopele ya malapa. Mabaka a ka moo ekonomi e amago tšwelopele ya setšhaba a go swana le ditseno, boemo bja thuto, bogolo bja lelapa le tšeo di ratwago go hweditšwe go ba mabaka ao a hlohleletšago khuetšo ye kgolokgolo go tirišo ya dikgong gare ga malapa thutelong ye. Dielemente tšeo di ka fetolwago le lefelo tikologong ye e itšeng tša thutelo le tšona di bontšhitšwe go godiša tirišo ya dikgong. Thutelo ye gape e utollotše gore, bjalo k age go šupilwe dingwalong tšeo di lekotšwego, malapa a lefelong la thutelo a latela mekgwa ya dibešwa tša mehutahuta gomme ga a latele manamelo a enetši. Dingwalo tšeo di lekotšwego di laeditše go ya pele gore ga se mabaka ka moka ao a nago le bohlokwa bjo bo lekanago go šupeng boitshwaro le mokgwa tša tirišo ya enetši ka malapeng. Se se šupa gore methopo ya enetši ye bjalo ka dikgong ga se ya tlogelwa ka gohlegohle eupša e dirišwa mmogo le methopo ya sebjale ya enetši ye bjalo ka mohlagase. Go ruma, thutelo ye e utollotše gore le ge go na le mohlagase, ka lebaka la bohloki le tlhaelo ya ditirelo tša motheo tša mahala tše bjalo ka mohlagase wa motheo wa mahala, kholofelo go dikgong dinagamagaeng e tlo tšwela pele. / U swikelela khuni na zwiṅwe zwiko zwa fulufulu zwine zwa swikelelea ndi zwa ndeme kha u tsireledza zwo teaho zwa vhutshilo kha miṱa ya vhupo ha mahayani kha mashango o no khou bvelelaho. Ngudo dzo farwa u itela u pfesesa zwiitisi zwa u ḓitika zwihulwane nga khuni kha vhupo ha mahayani kha mashango ane a khou ḓi bvelela zwi si na ndavha na u khwiniswa ha u dzheniswa ha muḓagasi na tshivhalo tsha mbekanyamaitele dza muvhuso dzo ḓivhadzwaho u ṱuṱuwedza miṱa ya vhupo ha mahayani u bva kha u shumisa zwivhaswa zwa kale u ya kha zwa ano maḓuvha. Ngudo iyi yo livhiswa kha u asesa na u pfesesa zwiṱaluli zwine zwa ṱuṱuwedza u shumiswa ha khuni nga miṱa ya Muvhunduni wa Ga-Malahlela Vunduni ḽa Limpopo. Ṱhoḓisiso dzi si nngana dzo itwa nga ha u shumiswa ha khuni hu tshi tevhela u dzheniswa ha muḓagasi vhuponi ha mahayani Afurika Tshipembe, ho vha u bvisela khagala nga ha zwiṱuku zwo wanululwaho kha thero heyi ye ngudo ya i bveledzisa. U linga ho vha ho ḓisendeka nga ngudamirafho ya miṱa na kushumisele kwa fulufulu miṱani, hu na mbudzisombekanywa dzo dzudzanywaho dzo shumiswaho u swikelela kha u pfesesa nga vhuḓalo zwiṱaluli zwine zwa ta u shumiswa ha khuni. Ho dzhielwa nṱha uri khuni dzi kha ḓi shumiswa nga maanḓa u ḓisa ṱhoḓea dza fulufulu miṱani u fana na u bika, u vhilisa maḓi na u dudedza vhudzulo. Hezwi zwo tea nga maanḓa kha vhuimo ha matshilisano a zwa ikonomi miṱani: zwiṱaluli zwa ikonomi ya matshilisano zwi ngaho sa mbuelo, vhuimo ha pfunzo, vhuhulu ha muṱa na zwo no takalelwa ho wanwa uri ndi zwiṱaluli zwine zwa shumisa ṱhuṱhuwedzo khulwane ya u shumiswa ha khuni vhukati ha miṱa ya vhupo ha ngudo. Variabuḽu dza saikhoḽodzhikhaḽa na vhupo ha ḓivhashango zwa vhupo ha ngudo zwo sumbedziswa u ṱuṱuwedza u shumiswa ha khuni. Ngudo yo isa phanḓa na u wanulusa uri, sa zwo sumbedziswaho kha maṅwalwa o sedzuluswaho, miṱa kha vhupo ha ngudo i kuvhanganya fulufulu ngeno hu sina u gonya ha tshanduko ya kushumisele kwa fulufulu. Maṅwalwa o sedzuluswaho o sumbedzisa a tshi i sa phanḓa uri a si zwiṱaluli zwoṱhe zwine zwa vha na ndeme i linganaho kha u ta vhuḓifari na kushumisele kwa fulufulu miṱani. Hezwi zwi sumbedza uri zwiko zwa fulufulu zwi ngaho sa khuni a zwo ngo laṱelwa kule tshoṱhe fhedzi zwi shumiswa zwo ṱanganyiswa na zwiko zwa fulufulu zwa ano maḓuvha zwi ngaho sa muḓagasi. Ri tshi pendela, ngudo iyi i ta uri na musi muḓagasi u hone, nga nṱhani ha vhushayi na ṱhahelelo ya tshumelo dza muḓagasi wa mahala wa mutheo u fana na muḓagasi wa mahala wa mutheo, u ḓitika nga khuni vhuponi ha mahayani hu ḓo ḓi bvela phanḓa. / Department of Environmental Science / M.A. (Environmental Science)

Lugha ni nyenzo muhimu katika mchakato wa mawasiliano, hali inayoifanya nyenzo hii kuweza kuchanganuliwa kwa njia mbalimbali. Katika jitihada za kuichunguza na kuichanganua lugha, imebainika kwamba kuna uhusiano wa ufaano kati ya miundo ya lugha na dhima yake. Huu ndio uhusiano ambao hutumiwa na wasanii kifasihi kuunganisha mifumo ya lugha inayotumika katika matini na kuafikia ruwaza zao. Hali hii inatokana na uwezo wa kufulikana kwa lugha kama chombo cha mawasiliano ambao pia unaipa lugha uwezo wa kusukwa tofauti kwa mujibu wa dhima tofauti na hivyo basi kuendeleza grafolojia. Grafolojia ni mojawapo ya viwango vya uchanganuzi wa kiisimu kimtindo. Hata hivyo, umuhimu na nafasi ya grafolojia kama kiwango cha uchanganuzi wa matini hudhihirika katika umitindo na mbinu mseto. Kwa hali hiyo, watalaam wengi wakiwemo Halliday, McIntosh na Strevens (1964) wamefanya utafiti kuhusu jinsi mchepuko wa kigrafolojia unavyoathiri ufasiri kimaana na kuzalisha athari zingine za kiujumi katika matini. Miongoni mwa vipengele vya kigrafolojia ambavyo wamevitaja kwamba vinaibua athari tofauti katika matini ni viakifishi. Ingawa uandishi wowote, uwe wa jadi au wa leo unahitaji kuzingatia matumizi mema ya viakifishi, hivi leo kumeshuhudiwa ukiukaji wa matumizi ya vipengele hivi katika shughuli za kijamii. Ni kwa ajili hii ndiposa makala haya yameandaliwa yakilenga kuchanganua aina mbalimbali za viakifishi, herufi kubwa na mchango wa alama hizi katika uimarishaji wa mawasiliano katika lugha ya Kiswahili. Aidha makala haya yametayarishwa kwa kuchanganua yaliyomo katika riwaya ya kisasa ya Mkamandume (2013) huku nadharia ya Sarufi Amilifu Mfumo (SAM) iliyoasisiwa na Halliday ikiongoza utafiti huu. / Language is an important tool in communication. In an effort to explore and analyze language, it has been observed that there is a correlation between language structures and stylistic choices. Also used by literary artists who integrate these principles of in their text, graphology is one of the standards of linguistic analysis in style. However, its importance and place as a standard for textual analysis is manifested in a variety of styles and techniques. In this context, many scholars including Halliday, McIntosh and Stevens (1964) have done research on how grammatical “abnormalities' affect interpretation and produce other metaphorical effects in texts. This article aims at analyzing the different types of signs and conventions, abbreviations, practices of capitalization and the contribution of these symbols in strengthening communication in Swahili. In addition, this article uses the content of the novel Mkamandume (2013) and refers back to the basics of 'Sarufi Amilifu Mfumo' (SAM) developed by Halliday.

Kuanzia mwaka 1964 hadi 1993, idara ya Kiswahili katika Shirika la Uchapishaji wa Lugha za Kigeni ilitafsiri na kuchapisha jumla ya vitabu 258 vya Kichina kwenda Kiswahili huku wasomi wa Kiswahili walitafsiri vitabu 26 vya Kiswahili kwa Kichina. Kwa kulinganisha idadi na maudhui ya vitabu hivyo katika enzi ya mapinduzi na ya mageuzi, makala hii inadhihirisha utegemezi wa tafsiri kwa sera ya serikali na mazingira ya jamii. Kwa hivyo, changamoto za kitaaluma na za kiuchumi zilizopo katika kutafsiri vitabu kwenda au kutoka Kiswahili nchini China zinakabili serikali, wachapishaji, waandishi, watafsiri na wasomaji kwa pamoja. / Between 1964 and 1993, the Kiswahili department of the Foreign Languages Press of China translated and published 258 books from Chinese into Swahili while 26 books were translated from Swahili into Chinese. This article highlights the dependency of translation processes on government policies as well as societal circumstances by comparing the number of books and their content during the periods of revolution and reform. Thus, the academic as well as economic challenges in the context of the translation of books from and into Kiswahili have to be addressed by the government, the publishers, authors, translators as well as readers.

In Egypt, Swahili has a prominent role as it is used in teaching, religious activities and journalism related with East African Countries. This is a sign of the good relations between Egypt and East African areas where Swahili is used. These relations are also based on the religion of Islam. Translations from Swahili into Arabic and vice versa play a special role in the cultural exchange between Egypt and Swahiliphone East Africa. Two Egyptian institutions are especially active in translation, the university of Al-Azhar and the National Centre for Translation. This article gives an overview of translation activities in Egypt and discusses their opportunities and challenges.