Kule ngxoxo kuqwalaswele indlela amasiko nezithethe asetyenziswe ngayo kwincwadi kaSaule, ethi, Inkululeko isentabeni. Le ngxoxo ijolise ekuncomeni indlela lo kaSaule awasebenzise ngayo amasiko kunye nezithethe zakwaNtu ukwakha isizwe esimnyama. Konke oku kudandalazisa ukubaluleka kokusetyenziswa kwawo ukwakha isizwe. Injongo yolu phando kukuphendla indlela umtshato, isithembu, ulwaluko, imbeleko, intonjane, ukufa, ukukhapha, ukubuyisa nokungenwa ezaziqhutywa ngayo nezizathu zoko. Le ngxoxo iza kuphonononga ixhaswe ngezithako eziziimbono zeengcali zohlalutyo kwintlalo kaNtu. Ingxoxo le yahlulwe yazizahluko ezintandathu. Isahluko sokuqala sivula ngentshayelelo, ze sidandalazise intsusamabandla yolu phando, kushukuxwe imbangeli yophando, ze kwenziwe uphengululo lweencwadi zeengcali kwisithako sobuNzululwazi Nkcubeko-Ntlalo. Isahluko sesibini, siqwalasela ukuxabiseka kolwendo ngokwengcinga yesiNtu kwincwadi kaSaule. Indlela isiko lokuthwala lalisenziwa ngalo mandulo xa kuthelekiswa kweyangoku, nemiceli-mngeni elijamelene nalo eli siko. Isahluko sesithathu, sijongene nesithembu, iimeko ezazinyanzelisa ukuthathwa komfazi wesibini nangaphezulu nemiceli-mngeni ekhoyo kwesi sithethe. Isahluko sesine, singolwaluko ngemihla yamandulo size sithelekiswe nale mihla siphila kuyo. Iingxaki ezikhoyo kweli siko ezibangelwa kukungakhathali kwengcibi, namakhankatha. Esesihlanu, isahluko singamasiko nezithethe, iindlela ezazisaya kusetyenziswa mandulo kuthelekiswa nezeli xesha lokhanyo ekwenzeni la masiko nezi zithethe. Isahluko sesithandathu, sesokuphetha, siyintyilazwi yeengxoxo ezikolu hlalutyo, kuxilongwa ubuzaza besithako sobunzululwazi nkcubeko-ntlalo.

Olu phando luza kugxila kuphononongo lobume bengqondo ephazamisekileyo, lujonge izimo zabalinganiswa nendlela abacinga nabenza ngayo izinto. Kuza kube kugocwagocwa ubume bengqondo yabalinganiswa abakwezi ncwadi zintathu zilandelayo: Incwadi kaTamsanqa ethi, „Buzani Kubawo,‟ ekaJordan ethi, „Ingqumbo Yeminyanya‟ neka Jongilanga ethi, „Ukuqhawuka Kwembeleko.‟Apha kuza kukhokela intshayelelo equlathe izinto ezininzi eziquka amagama amatsha aza kusetyenziswa, indlela oza kuma ngayo umsebenzi kunye nembali ngababhali. Oku kulandelwa yingcingane eza kuthi ibe sisiseko solu phando, ingcingane yobume bengqondo, ingcingane yemeko engaqhelekanga kunye nezayamileyo; ingcingane yokuqonda kunye nengcingane yenkcubeko nentlalo. Kuza kuthi kutyhilwe iimeko abantu abaphila phantsi kwazo emakhaya nasentlalweni ngokubanzi. Iingcali zophando zizamile ukuza neendlela ezizizo zokwazi unobangela wokuphazamiseka kwengqondo ukuze zikwazi ukuza nonyango oluchanekileyo. Ekugqibeleni kuza kuthi kushwankathelwe wonke lo msebenzi, kuvezwe namacebo anokunceda abafundi nababhali kuncwadi. Kuza kucetyiswa ababhali ukuze babethelele ingcamango yokuba kubekho uncedo okanye unyango kubalinganiswa abanesimo sengqondo esiphazamisekileyo, xa kuphononongwa le ngcingane yesimo sengqondo.

Olu phando lohlalutyo lukwaluncomo-gxeko lwemisebenzi kaJolobe, injongo yalo kukubonisa ukuba lukho uqhagamshelwano phakathi kobomi bakhe jikelele kunye noncwadi lwakhe. Ulwazi olunjalo lungathi lube luncedo kwiphulo elibalulekileyo ekuncediseni kulwazi lokubhala ibhayografi yakhe. Kubonakele kufanelekile ukuba iphulo elinjalo lenziwe ukukhumbula imisebenzi emikhulu eyenziwe ngamaqhawe abantu abaNtsundu abathe banegalelo elikhulu ekuphakanyiswni koncwadi lwemvelo kwakunye nenkuqubela phambili kwimfundo yabantu abangama-Afrika beli lizwe. Umzekelo uJolobe ulusebenzele ukuba uncwadi lwakhe ukuxwayisa abantu bakowabo abaNtsundu ngemfundo nolwazi olwakhaya. Ukwalusebenzise uncwadi lwakhe ukuvusa abantu ama-Afrika balumke kwingozi zemimoya yocinezelo lwabo ngurhulumente ocalule abantu abaNtsundu kuba bebantsundu ngebala. Nangona uncwadi lwakhe ulenze lwabasisonwabiso kodwa ikhakhulu ulusebenzise kwanokunika intuthuzelo, ithemba kwanokomelela kubantu abathe bacinezelwe zimeko zobomi ukuba bangalahli ithemba loluzuza impumelelo, kuba izinto zingatshintsha ebomini babo ngokuhamba kwamaxesha. Kwakhona ukongeza uncwadi lwakhe ulusebenzise ukuphakamisa nokuhambisela phambili ulwimi lwemveli, inkcubeko, imbali ngokusebenzisa isixhobo esiluncwadi lwakhe ukuze ezi ngongoma zikhankanyisweyo zihlale ezincwadini zakhe ezithe zazisele zolwazi, zingabi nakuze zife kuba zililifa lesizwe esiNtsundu, Uninzi loncwadi olubhalwe nguJolobe luthe lwaxoxwa kwesi sifundo, kodwa kuye kwaphonongwa ikakhulu uncwadi lwemibongo, inoveli idrama kuba kubonakele ukuba lo msebenzi ubanzi kakhulu kwaye esi sifundo kubonakele ukuba kungabanzima ukuba singagqibeka lula, kodwa ke uJolobe ubengumntu okhutheleyo. Ubhale incwadi eziliqela ngenxa yothando lwakhe lobhalo loncwadi oluqhutywe ngumbono wakhe wobuthandazwe, wokubona kubalulekile ukuba inani loncwadi olubhaliweyo esiXhoseni linyuke kwaye libe kwizinga eliphezulu, ukuze umzi wasemaXhoseni nowamanye ama-Afrika ngokubanzi ungalambathi ngoncwadi lokufunda ujongelwe phantsi ngokuba semva kwinkqubela phambili zezinye izizwe Ingokuphandle uncwadi lukaJolobe lubonakela luyinxenye yobomi bakhe. Kulunye uncwadi kwakhe kufumaniseka ukuba ukubhale endululwe zizinto ezithe azamphatha kakuhle ebomini bakhe zazaza ezo zinto zawuphazamisa umoya wakhe, nentlalo yakhe wada waqanda ukuba makabhale aphokoze okukuphuphuma kwengcinga zakhe ukuzithuthuzela kwanokuphilisa kwanabanye abantu abathe badibana neenzima ezinjalo zobomi. Umzekelo: iimeko zopolitiko zeli lizwe zithe zabuchaphazela ubomi bakhe, oko kubesisiphumo sokuba abhale incwadi yakhe yedrama apho adiza ngeemeko zokuphatheka kwabantu baseBhayi kwilokishi eyathi yabelwa bona ngurhulumnte wobandlululo, apho ebexelenga khona njengetitshala kwanoMfundisi weliZwi. Kanti noncwadi apho athe wabonisa ukuvuya khona olo luvuyo olusukela kwinto ethe yamvuyisa emalunga nobomi bakhe, izimvo zakhe kwanenkolo yakhe njengomntu, kwanendlela akhule ngayo. Umzekelo, uJolobe uye wazisa abafundi bakhe ukuba iimbalo zakhe zisukele kwizinto ezithe zamchukumisa ebomini bakhe. Ngoko ke kwabonakala ukuba olu phando luluncedo ekusungulweni kweprojekti yokubhalwa kwebhayografi kaJolobe neya kuba luncedo kwimisebenzi yophando olubalulekileyo kuncwadi kuba iincwadi ezinje zityebile ngolwazi olubalulekileyo ekungena kucingelwa ukuba lunokufunyanwa kulo.

This thesis maps a marriage of postcolonial theory and folklore studies. The progeny of this marriage is an analytic tool which can suitably and effectively tackle the subject of written folktale texts, whether they be part of a nineteenth century colonialist discourse, or a twenty-first century nationalist discourse. First, GM Theal's collection of folktale texts, Kaffir Folklore (1882), is analysed as part of his specific colonialist discourse. Theal formulated for himself, and for the Xhosa peoples, identities which consolidated the colonialisms he supported. I argue that these folktale texts, although a part of Theal's colonialist discourse, are hybrid, containing the voices of both coloniser and colonised. Second, the position of contemporary written folktales in a neo-colonialist and >new nationalist discourse=, is examined. The optimistic belief of scholars and authors, that folktales are a means of bridging cultural gaps, is questioned. Finally, it is shown that authors of folktale texts can synthesise diverse literary traditions in a hybrid artform. This synthesis, to some extent, embodies the >new nationalist= aim of a unified national cultural identity in South Africa. The central value of recognising the role of folktale texts in colonialist and nationalist discourses lies in the awareness that this type of literary activity in South Africa is a cross-cultural practice. The confluence of voices which constitutes these folktale texts, reveals that our stories are intertwined. In the past, the discourses of colonialism and apartheid controlled the formation of the diverse and hierarchised cultural identities of South Africa. But this is not to say that alternative stories of self-fashioning and cultural self-determination did not exist. In the folktale texts of writers such as Mhlope, Jordan, and even in Theal's colonial collection, different mediums, literary heritages and styles converge to create narratives which speak of cross-cultural interaction and the empowerment of the black voice. In post-apartheid South Africa, there is even greater opportunity to reshape stories, to recreate selves, and to redefine intercultural relations. This thesis has outlined how some of those stories, which use folktale texts as their central trope, are constructed and commodified. Not only do these reinvented folktale texts embody the heterogeneous cultural influences of South Africa, they also have the potential to promote, first, the understanding of cultural differences, and second, the acceptance of the notion of cultural hybridity in our society.

Impatho-mbi nabalinganiswa iba ngunobangela wokuphazamiseka kwengqodo zabalinganiswa. Umlinganiswa uthi nokuba uhleli azibone sele enezinye iingcinga, ngcinga ezo ziphazamisa ubomi bakhe. Izinto eziphazamisa umlinganiswa ebalini kukutyholwa ngezinto angazaziyo. Iyashiyana indlela abalinganiswa abachaphazeleka ngayo ngenxa yolu phazamiseko, loo nto ikhokelele ekubeni benze izinto ezingafaniyo.

Kule ngxoxo kuqwalaselwa indlela ulwimi njengesakhono olusetyenziswe ngayo kwincwadi kaSaule, ethi, Ukhozi Olumaphiko kunye nobuchule bukaBongela ekubhaleni kwincwadi yakhe ethi, Lwadilik’ Udonga, yona eluguqulelo lwencwadi kaChinua Achebe, ethi, Things Fall Apart. Kule ngxoxo akuthelekiswa aba babhali babini koko kujongwe nje kunconywa ubuchule babo ekusebenziseni ulwimi ngendlela ephakamisa umgangatho weencwadi zabo. Oko, kudandalazisa ukubaluleka kokuqatshelwa kolwimi njengesakhono, ngababhali. Injongo yolu phando kukuba, ababhali bakuthathele ingqalelo ukubaluleka kokukhulisa nokukhuthaza ukusetyenziswa kolwimi ngokukubonisa oko kwiincwadi abazibhalileyo, ukuze, nakubafundi nootitshala ezikolweni, kube lula ukufunda nokufundisa ulwimi, kuphumezeke iinjongo zeNkcazelo yePolisi yeKharityhulam noHlolo (2011), yona ebethelela ukufundiswa kolwimi ngendlela ephucula nekhulisa umfundi kulwimi. Le ngxoxo ke ixhaswa ngezithako ngezithako zeengcali kwisakhono noguqulelo. Ingxoxo le yahlulwe yazizahluko ezihlanu. Isahluko sokuqala sivula ngentshayelelo, ze sidandalazise intsusamabandla yolu phando, kushukuxwe ingxubakaxaka elundululeyo, ze kwenziwe uphengululo lweencwadi zeengcali kwizithako zesakhono nezokuguqulela. Isahluko sesibini, siqwalasela indlela uSaule asebenzise ngayo iindidi zezivakalisi, kanti neendidi zezivakalisi ezidiza isakhono ngobuchule, ukuze kuphuhle amandla akhe ekubaliseni kuhlobo loncwadi alubhalileyo, nokuvakalisa iingcinga neengcamango zakhe, edlulisa nolwazi kwabo bafunda incwadi. Isahluko sesithathu, siyaqhuba nokusetyenziswa kolwimi njengesakhono sokubhala kwakwincwadi kaSaule, kodwa kujongwe ukusetyenziswa kwezifanekisozwi, izifaniso, uchongo-magama nentsingiselo kunye noburharha bombhali. Isahluko sesine sona sihlalutya isimbo sikaBongela ekubhaleni nasekuguquleleni kwincwadi yakhe ethi, Lwadilik’ udonga. Isahluko sesihlanu sesokuphetha, siyintyilazwi yeengxoxo ezikolu hlalutyo, kuxilongwa ubuzaza besithako sobunzululwazi-sakhono nokubaluleka kwaso ekuphuhliseni uncwadi jikelele. Ukusetyenziswa kolwimi kuko okungundoqo wokuphila koncwadi.

The main preoccupation in this thesis is to illustrate that, although there is no doubt that the missionaries deserve all the praise that they have been showered with, for their role in the development of Xhosa literature, there is a sense in which they can be said to have contributed as much also to its underdevelopment. It is my view that Xhosa literature has had a very unfortunate history, because of having an origin that is located in the history of Christianization. This history has haunted Xhosa literary creativity from its early beginnings to the present. The success of the mission to convert them to Christianity was anchored on the principle of total alienation of the Xhosa from their world-view: from their culture, from their religion, from their chiefs, from their literary art, and even from their homes. The intention was to turn them into new beings - Christian and loyal subjects of the British Crown - and to make them not only reject, but also despise their past. Therefore Western-style education for the Blacks in South Africa did not come out of any sense of altruism on the part of those by whom it was introduced. It was the interests of its initiators and their country that had to be served by the education of the Blacks. It was in this context that Xhosa literature was born. It was produced to promote the interests of the Christian church and therefore those of the British Crown. Its production was controlled by the missionaries, the owners of the publishing houses, but it was produced by the Christian and literate Xhosa most of whom had studied in mission schools. It was produced to crush the past and any aspirations that were in conflict with those of the Christian church and the British imperial designs. In short, it was a literature against its people. However, the Christian and literate Xhosa was never accepted as the equal of the other British subjects who were White. He was excluded from all law-making mechanisms and was affected by the many Native Laws that were passed, as badly as his non-Christian brothers and sisters. He witnessed land dispossession and all the other atrocities perpetrated by White rulers. His literary art had been harnessed to legitimize and perpetrate this situation and he dared not use his art to change it. It is in the light of this context that this thesis contends that Xhosa literature is between two worlds. It is argued that Xhosa literature, because of the writers' dilemma created by their position between these two conflicting universes, has been forced to be mute in the face of the Black people's experiences of oppression, and therefore to be indifferent to the Black people's struggles to resist colonization and to liberate themselves from this oppression. It is however, pointed out that some works are characterised by the writers' attempts to grapple with this dilemma. Finally this thesis advocates complete liberation of literary artists from state control, indirect though it may be, and also a change in the teaching and analysis of Xhosa literature.

Thesis (MA)--University of Stellenbosch, 2001. / ENGLISH ABSTRACT: This study examines the portrayal of characters in four Xhosa novels of the 1990s. The objective is to found out whether or not characterization in the Xhosa novels of the 1990s improves. This is done with the view that past studies of characterization done before 1990 by Jafta (1978; 1996), Satyo (1978), Sirayi (1989) and Dlali (1992) gave the picture that a high percentage of writers portray characters as archetypes because of thematic concerns. This often renders characterization poor in the sense that the reader is able to predict the outcome of events through the actions of the characters. However, Zulu (1999:3) argues that with the inceptor of democracy in South Africa in 1994, African Languages literature was liberated as well from several constraints, and reveals some signs of maturing. This study is thus conducted to confirm or refute Zulu's (1999) claim that there are signs of improvement in the way writers portray characters. The study concentrates of four selected Xhosa novels published in the 1990s. The novels are selected on the criteria that they have won literary prizes and are written by prolific writers. It is found that in all four novels, Iqlina lomtshato, Kazi Ndenzeni na?, Koda Kube Nni na? and Ukhozi Olumaphiko the novelists have succeededin creating realistic, live, dynamic, complex and multidimensional characters. The change and development of characters are influenced by environmental change as a result of social, political and economic factors. However, the study also shows that some events in Ukhozi Olumphiko are implausible. / AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die voorstelling van karakters in vier Xhosa novellas in die 1990s. Die hoofdoelstelling is om te bepaal of daar 'n verbetering in kwaliteit is in die Xhosa novellas in die negentiger jare. Hierdie ondersoek word gedoen in die lig van voorafgaande studies soos Jafte (1978, 1996); Satyo (1978); Sirayi (1989) and Dlali (1992) wat bevind dat 'n groot aantal skrywers, karakters in Xhosa novellas as stereoptipes voorstelop grond van die "telematiese" oorwegings at hulle het. Dit het dikwels die gevolg dat karakterisering swak is in die sin dat die leser die uiteinde van gebeurtenisse kan voorspel deur die handelinge van die karakters. Zulu (1999:3) argumenteer egter dat met die verkryging van demokrasie in Suid Afrika, is die letterkunde van die Afrikatale ook bevry, en dit vertoon tekens dat die literêre wasdom bereik. Hierdie studie word dus onderneem om Zulu (1999) se aanspraak te ondersteun of te weerlê dat daar tekens van verbetering is in die wyse waarop skrywers karakters voorstel. Die studie konsentreer op vier geselekteerde Xhosa novelles wat in die 1990s gepubliseer is. Die novelles is geselekteer volgens kriteria dat hulle literêre pryse gewen het en deur erkende skrywers geskryf is. Daar word bevind in die studie dat die skrywers in al vier die novelles, Iqlina lomtshato, Kazi Ndenzeni na?, Koda Kube Nni na? en Ukhozi Olumaphiko suksesvol was in die skep van realistiese, lewendige, ekonomiese komplekse en multi-dimensionele karakters. Die verandering en ontwikkeling van karakters word beïnvloed deur omgewingsverandering, sowel as deur sosiale, politieke en ekonomiese faktore. Dit word egter bevind dat sommige handelinge in die novelle Ukhozi Olumaphiko ongeloofwaardig is. / INTSHWANKATHELO ISIXHOSA: Lo msebenzi uphonononga ukuvezwa kwabalinganiswa kwiinoveli zesiXhosa ezine ezibhalwe ukususela kumnyaka ka-1990 ukuya ku-1999. Injongo yalo msebenzi kukuqwalasela ukuba ikho kusini na impucuko kwindlela abazotywa ngayo abalinganiswa kwezi noveli zesiXhosa zibhalwe ngomnyaka ka-1990 ukubheka phambili. Oku kwenziwa phantsi koluvo lokuba izifundo zamandulo ezimalunga nokuzotywa kwabalinganiswa ngokubhalwa nguJafta (1978;1996), uSatyo (1978) uSirayi (1989) noDlali (1992) zibonakalisa ukuba uninzi Iwababhali luveza abalinganiswa njengemizekelo esisiseko ukuzama ukubanxulumanisa nomxholo wenoveli leyo. Oku ke kubeka ukuzotywa kwabalinganiswa kwizinga eliphantsi nanjengoko umfundi aye akwazi lula ukuthelekelela iziphumo zezehlo ngokujonga iintshukumo ezi zabalinganiswa. Ukanti ke, uZulu (1999:3) uveza ukuba ukususela mhla kwamiselwa ulawulo lukawonkewonke okanye inkululeko eMzantsi Afrika ngomnyaka ka-1994, uncwadi IweeLwimi zaseAfrika Iwaye Iwakhululeka nalo, Iwaze Iwabonakalisa iimpawu zokuvuthwa. Lo msebenzi ke ujolise ekuqinisekiseni okanye ekuphikiseni ingcamango kaZulu (1999) yokuba kukho iimpawu ezibonakalisa ukuphuhla kwindlela ababhali abaveza ngayo abalinganiswa. Lo msebenzi ke uza kuqwalasela kwiinoveli zesiXhosa ezine ezikhethiweyo nezishicilelwe kwisithuba sika-1990 ukubheka phambili. Ezi noveli zikhethwe phantsi komgomo wokuba ziphumelele amabhaso oncwadi yaye zibhalwe ngoomakhwekhwetha bababhali abavunyiweyo. Kuye kwafunyaniswa into yokuba kwezi noveli zone, Iqhina lomtshato, Kazi Ndenzeni na?, Koda Kube Nini na?, kunye noKhozi Olumaphiko ababhali beenoveli baphumelele ekwakheni abalinganiswa ababonisa izinto ngobunjalo bazo, abaphilayo, abanentshukumo, abantsonkothileyo nabambaxa. Utshintsho nokuphuhla kwabalinganiswa lubangelwa kukutshintsha kweendawo abahlala kuzo ngokudalwa ziimeko zokuhlala, ezopolitiko, nezoqoqosho. Ukanti ke, ezinye zezehlo kuKhozi Olumaphiko aziqondakali ngokugqibeleleyo.

Thesis (MA)--Stellenbosch University, 2002. / ENGLISH ABSTRACT: This study investigates the role of women in the Xhosa novel, Unyana Womntu, written by Saule. The main aim is to investigate how images of women have developed or deteriorated as a result of the changes in the South African society. It will be remembered, for instance, that in traditional and colonial eras, images of women were subjected to patriarchy. One expects a change in the status of women as depicted in literature because of consistent demands that women are entitled to equal opportunities. The theoretical aspects of gender and culture are discussed in Chapter 2 as the framework of the study. Chapter 3 deals with plot, character and space in Saule's novel, Unyana Womntu and how they are viewed in relation to gender and culture. A detailed analysis of gender and culture is done in Chapter 4 of Unyana Womntu. In the analysis of the gender and culture in Unyana Womntu, it is found that the images of women presented in the novel are undergoing radical changes, such that some women seem to fail to cope with changes. However, this does not mean that all women are incapable of making informed choices in terms of their depiction in xhosa literature. / AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die rol van vroue in die Xhosa novelle Unyana Womntu geskryf deur Saule. Die hoofdoelstelling is om 'n ondersoek te doen van hoe voorstellings van Xhosa vroue ontwikkel of verswak het as gevolg van veranderinge in die Suid-Afrikaanse gemeenskap. Dit word byvoorbeeld onthou, dat in tradisionele en koloniale eras, die voorstellings van vroue onderwerp is aan patriargale uitbeelding. 'n Mens sou 'n verandering verwag in die status van vroue soos voorgestel in die letterkunde, op grond van die voortdurende eise dat vroue geregtig is op gelyke geleenthede. Die teoretiese aspekte van gender en kultuur word in hoofstuk 2 bespreek as die raamwerk vir die studie. Hoofstuk 3 ondersoek die intrige, karakters en ruimte in Saule se novelle Unyana Womntu, en hoe hierdie aspekte uitgebeeld word met betrekking tot gender en kultuur. 'n Gedetailleerde analise van die uitbeelding van gender en kultuur in Unyana Womntu word gedoen in hoofstuk 4 van die studie. In die ontleding van gender en kultuur in Unyana Womntu word daar bevind dat die voorstellings van vroue wat aangebied word in die novelle aansienlike veranderinge ondergaan, tot so In mate dat vroue daarin faal om met verandering tred te hou. Dit beteken egter nie dat alle vroue 'n onvermoë het om ingeligte keuses te maak in terme van hulle uitbeelding in die Xhosa letterkunde nie.

This study will focus on norms and value systems as portrayed by two female Xhosa writers. The aim of this study is to show how normative value systems are represented by two female Xhosa female writers. It also aims to show the effects of these systems on women. The method of research will be based on survey of Xhosa literature focusing on the following two books, Inzol ‘enkundleni, by V. Magadla and UMandisa by V.N.M. Swaartbooi.