Thesis (MA (African Languages))--University of Stellenbosch, 2006. / This study explores the theoretical work in articulating the motivations and conditions for account-giving in Isizulu. In this situation, accounts are similar to narratives and can be retained at the level of private reflections or written as diary entries or for others to read and refer to from time to time. The importance of the intelligibility of accounts is established with reference to Schank and Abelson (1977) who contend that people construct accounts based on their knowledge structure approach, causal reasoning and text comprehension. Thus, for an account to be honored, it has to be goal-oriented and coherent. In this study, the social-interactive aspects of account-giving are investigated and it is discovered that severe reproach forms involving personality attacks and derogatory aspects, elicit defensive reactions that result in negative interpersonal and emotional consequences. Narrative accounts based on McIntyre (1981) form the basis of moral and social events and as such, stories have two elements from which they are explored. They are explored firstly in the way in which they are told and secondly, on the way they are lived in the social context. These stories follow a historically or culturally based format and to this effect, Gergen (1994) suggested narrative criteria that constitute a historically contingent narrative form. Narrative forms are linguistic tools that have important social functions to satisfactorily fulfill such as stability narrative, progressive narrative and regressive narrative. According to Gergen (1994), self-narratives are social processes in which individuals are realized on the personal perspective or experience, and as such their emotions are viewed as constitutive features of relationship. The self-narratives used and analyzed in this study portray the contemporary culture-based elements or segments of a well-formed narrative.

The title of this research project is Reading Texts, Reading One'self: Exploring Young South African's Sense of Identity. The project entailed working with a group of young people in a reading group, using a text by Zakes Mda, Melville 67 in order to provoke discussion. In the process of reading the text, participants were encouraged to read or interpret their own lives in new ways. This study provides an in-depth understanding of a small group of Black African township youth. The study focuses on these young people's sense of self and identity in a post-democratic South Africa particularly with respect to language. It focuses specifically on English; a language globally recognised as powerful and central to academic and economic success and isiZulu; an African indigenous language which carries enormous cultural significance. In this study, the youth reveal their positions with respect to these languages, highlighting the complex language dynamics that are central to colonial and African languages. The analysis reveals a degree of ambivalence with respect to English and isiZulu where there is a sense of shifting boundaries and identities which assert the values of both languages. On the one hand, these young people celebrate their African pride and 'Zuluness' through the appreciation of isiZulu and resist the dominant position of English over isiZulu. On the other hand, they acknowledge English as a tool for economic and academic success and its potential for enriching cultural life through communication across racial and ethnic boundaries. / Thesis (M.Soc.Sc.)-University of KwaZulu-Natal, 2007.

This thesis is an ethnographic exploration of the people of the Drakensberg Mountains of KwaZulu-Natal, South Africa that trace Zulu and San or Bushmen ancestry. I found that as these people attempt to reclaim rights lost through colonization, assimilation and Apartheid they are creating new rituals and attaching new significance to rock art sites. I also found that the contemporary ethnography of the Drakensberg peoples in general can aid interpretations of the rock art and also challenges established hegemonies of interpretation. The research also challenges the ethnic/cultural distinctions that are assumed to be salient between different peoples of South Africa and adds to the 'Kalahari debate' by questioning notions of an either or situation of assimilation or subordination. The ethno-historical record indicates a much more complex web of relations existed historically than is related in the dominant academic discourses. The extent that these people will be recognised as aboriginal remains to be seen, and currently they are creating social and political links with San organizations with the hopes of future gains and political recognition of their rights and identity. / Thesis (Ph.D.)-University of KwaZulu-Natal, 2007.

Submitted in fulfilment for the degree Master of Arts in the Department of Isizulu namaGugu at the University of Zululand, 2006. / Lona ngumsebenzi wocwaningo ohlelwe ngokwezahluko eziyisithupha. Leso naleso sahluko sizinze emgomeni munye ogqamile ngeqhaza elibanjwe ukulwa nezimpi ekukhuliseni ulimi IwesiZulu. Isahluko sokuqala sethula zocwaningo, ukuveza inkinga, kanye nomdiyo wocwaningo. ucwaningo jikelele ngokuxwaningisisa izinjongo incazelo yamagama, izindlela zokuqhuba ucwaningo Isahluko sesibili sijule ngemvelaphi yokulwa kanye nezimpi okususwa ukucasuka okuthile. Lokhu kuthinta impi ozalweni, ukulwa okusegazini lomuntu, ukulwa okususelwa ekusetshenzisweni kwemithi, impi yezwe kanye nempi yempilo. Isahluko sesithathu sibuka izikhali zokulwa nendlela yokuzisebenzisa. Kulezo zikhali kukhona ezokushaya ezithinta izinhlobonhlobo zezinduku. Kuthintwa izinhlobo zezinduku ngokwamagama emithi kanye nokusetshenziswa kwegama induku ngokuyimfihlo. Kubuye kwathintwa nemikhonto ngezinhlobo zayo, izikhali zokugenca, nezokudubula. Isahluko sesine sicwaninga ngomnikelo wezimpi nokulwa ekukhuliseni ulimi kusukela ngaphambi kwesikhathi seNkosi uShaka, ngesikhathi seNkosi uShaka nangemuva kwesikhathi seNkosi uShaka. Lapha kungena amagama, izisho, izaga, amahubo, izigiyo nemichwayo. Isahluko sesihlanu siphuza ekuthuthukisweni kolimi ngenxa yezifengqo zempi. Izifengqo ezithintiwe yisifaniso, yisingathekiso nefanamsindo. Isahluko sesithupha siyahlaziya ebese siphothula. Ngamafuphi kuhlonzingwa ngononina konke okutholakale ocwaningweni kusukela esahlukweni sokuqala kuze kuyofika esahlukweni sesihlanu ebese kwephethwa imbenge

Submitted to the Faculty ofArts in fulfillrnent ofthe Master ofArts degree in the Department of General Linguistics at the University of Zululand, 2004. / The main purpose of the research carried out for this study was to look at the status of women and language use especially in isiZulu language. The dissertation examines the way women are treated in Zulu families, in societies and in the workplace. The dissertation also examines how female learners are differentiated from male learners in terms of their intellectual capacity and responsibility. The data collected in this study shows the unequal treatment given to female managers by society compared to that of male managers. It also shows restrictions and regulations faced by married women in a patriarchal society in terms of their movements, how they should dress, behave and use the language. Another interesting finding of this study is that ironically speaking, women have control over men because even though women are considered as having the inferior status than men, in a Zulu family, a man cannot take decisions without the approval from his wife. For example, if Mr Mkhize asks Mr Zulu to sell him a cow, even if Mr Zulu likes the idea, he would not just agree. Instead, Mr Zulu will lie to Mr Mkhize and say he is still going to think about what he is asking. But in reality, he will be creating time to discuss the matter with his wife. Mr Zulu's response will entirely depend on whether the wife agreed or not The findings of this study suggests that in most societies women are still not viewed as good enough to hold high positions and still viewed as misfits particularly in rural areas. It is up to women to prove their worth to the world by behaving and speaking accordingly.

The aim of this dissertation is to prove that tsotsitaal is widely spoken in the black townships and interferes with the correct usage of standard Zulu. Secondly, the intention is to prove that the influence of Zulu on tsotsitaal is greater than that of any other African language. In chapter 2 the standard language, colloquial variety and tsotsitaal are compared and parallels are drawn between the last two speech varieties. Chapter 3 concentrates on the static and dynamic elements of tsotsitaal as far as morphology is concerned. In chapter 4, the focus is on the meaning of tsotsi words in their social context. Words and phrases which appear and sound like Zulu words spoken by the tsotsis, have a different meaning. Chapter 5 is the concluding chapter. It provides reasons why tsotsitaal is dynamic. It hints at the usefulness of tsotsitaal and its detrimental effects are also pointed out / African Languages / M.A. (African languages)

The aim of this dissertation is to prove that tsotsitaal is widely spoken in the black townships and interferes with the correct usage of standard Zulu. Secondly, the intention is to prove that the influence of Zulu on tsotsitaal is greater than that of any other African language. In chapter 2 the standard language, colloquial variety and tsotsitaal are compared and parallels are drawn between the last two speech varieties. Chapter 3 concentrates on the static and dynamic elements of tsotsitaal as far as morphology is concerned. In chapter 4, the focus is on the meaning of tsotsi words in their social context. Words and phrases which appear and sound like Zulu words spoken by the tsotsis, have a different meaning. Chapter 5 is the concluding chapter. It provides reasons why tsotsitaal is dynamic. It hints at the usefulness of tsotsitaal and its detrimental effects are also pointed out / African Languages / M.A. (African languages)

M.A. (African Languages) / Please refer to full text to view abstract

This study provides an overview of the socio-cultural functions and motivations of English-IsiZulu code-switching among speakers at Inanda, Ntuzuma and KwaMashu (INK) in Durban. Following Myres-Scotton (1993a), code-switching is defined as the mixing of different codes by speakers in the same conversation and this switch may take place at any level of language differentiation (languages, dialects, registers). Code-switching has become a universal phenomenon among bilingual speakers in most communities in South Africa. Not until recently code-switching/mixing was seen as evidence of “internal mental confusion, the inability to separate two languages sufficiently to warrant the description of true bilingualism” (Lipski, 1982:191). However, in this study, it is argued that code-switching is not only a manifestation of mental confusion but a versatile process involving an enormous amount of expertise in both languages involved and a socially and culturally motivated phenomenon. It is also argued that spoken word corpora is an important aspect in maintaining language vitality through the study of code-switching and other related linguistic phenomenon. This study therefore seeks to explore the socio-cultural functions of code-switching through an analysis of transcriptions derived from naturally occurring voice recorded instances of IsiZulu-English code-switching. It also seeks to explain why IsiZulu speakers code-switch a lot by looking at the history of the IsiZulu language contact with English, the socio-cultural factors as well as the linguistic factors that contribute to the predominance of code-switching among IsiZulu-English bilinguals. Further, it seeks to demonstrate the significance of spoken word corpora in the study and intellectualization of indigenous languages in South Africa. The research approach in this study is situated in the phenomenological paradigm. Both the qualitative and quantitative methodology have been employed. Data for this particular study was gathered through voice recordings of naturally occurring conversations, semi-structured interviews and participant observation. Voice recorded conversations were transcribed and analyzed both qualitatively and quantitatively under three broad categories; the socio-cultural functions of code-switching, the socio-cultural motivational factors of code-switching and finally the frequency of codeswitches, code-mixes, adopted items and loan shifts based on a corpus designed for this particular study. The Myers-Scotton (1993b; 1998) Markedness Model has been employed as the main backbone theory in the analysis of the socio-cultural functions and motivations of code-switching. The Markedness Model is considered to be a useful tool in which to analyze code-switching because it accounts for the speaker’s socio-psychological motivations when code-switching (Myers- Scotton 1993b:75). Heller’s (1992, 1995) Ideological-political model has also been used as a supplementary model in this study. In order to understand the role and significance of code-switching, it is essential to understand not only its distribution in the Community, but, more importantly, how that distribution is tied to the way groups control both the distribution of access to valued resources and the way in which that value is assigned (Heller 1992:139-140) . / Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2012.

This thesis entitled Umoya Wamagama endeavors to establish the nature of the relationship between IsiZulu and Haitian Kreyòl. As a member of the Nguni group, IsiZulu is spoken by Africans. On the other side, Kreyòl is spoken by African descendants of Haiti, the world's first Black independent Republic. Viewed from a multidisciplinary perspective, these two languages exhibit a significant relationship, hence this important observation: IsiZulu- Haitian Krèyol: So Close, Yet So Far! In other words, they are far from a linguistic point of view but close from a psycho-theological perspective. * So Far: Comparative linguistics shows that Kreyòl is genetically related to French and Latin. * So Close: Born in Haiti during the Trans Atlantic Slave Trade, Kreyòl keeps alive the spirit of the African ancestors and still contains linguistic roots of ancestral languages. Vital and vibrant is this historical relatedness linking the two languages. While Haitian Kreyòl is genetically related to French and Latin, it shares with IsiZulu an ancestral psychodynamic and theological paradigms deeply rooted in Ubuntu. Umuntu ngumuntu ngabantu. These words crystallize the essence of Ubuntu. Its psychological and theological study transcends the literal language. In that regard Umoya Wamagama refers to both literal and figurative linguistic expressions. The emphasis however is more on the words which connote additional layers of meaning rather than those which simply denote their meanings. The method used in this thesis is comparative, descriptive, investigative, analytic and exegetic when necessary. Providing evidence of linguistic relationships, the comparative and analytic approach then embraces the semantic field of IsiZulu-Kreyòl as a significant psycholexicology where explanations puts an emphasis on the meaning and the spirit of the words. Siye ngomoya wamagama. Hence, the core question of addressing the psychological and theological dimensions of this research which is based on a multidisciplinary approach. After 500 years, in the wake of European colonial expansion, the Spirit of the African slaves is still alive in the psyche and the language of the Haitian people. As we said above: Yize isiKreyòl saseHaiti sifuze nesiFulentshi nesiLatini, sabelana nesiZulu ngokwemisuka nangokwezimiso zezinkolelo okunezimpande ezijulile emfundisweni yobuntu. IsiZulu and Kreyòl are related through an ancestral psychodynamic and theological paradigms rooted in Ubuntu. / African Languages / D. Litt. et Phil. (African Languages)