tutorial letter 201/2/2018 - unisa study notes
TRANSCRIPT
AFL2602/201/2/2018
Tutorial Letter 201/2/2018
Understanding African Management Practices as Reflected in African Languages Literature and Texts
AFL2602
Semesters 2
Department of African Languages
IMPORTANT INFORMATION:
This tutorial letter contains important information about your assignments.
BARCODE
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Understanding African Management Practices as Reflected in African Languages Literature and Texts
AFL2602
Tutorial Letter 201/2/2018
Dear Student
We are pleased to welcome you to this module and hope that you have already started to
familiarise yourself with the AFL2602 module.
This tutorial letter contains information you require in order to prepare yourself for the writing of
your assignment. We want to give you an opportunity to explore important issues pertaining to
this module.
In our endeavour to make the study of this module successful we have decided to give you an
opportunity to answer your assignments in your main indigenous African language. Please take
note that this module is for students who are proficient into one of the South African indigenous
languages. IsiZulu, IsiXhosa, Siswati, isiNdebele (South African), Sesotho sa Leboa, Sesotho,
Setswana, Tshivenda and Xitsonga. If you have registered for this module and you are unable
to answer some of the questions in the African indigenous language, just know that you have
registered for the wrong module. The AFL2602 guide is an African language module and as a
result, you are basically expected to answer questions in your main indigenous African
language. Please note that it is imperative for all students to ensure that questions on
translations are translated in the main indigenous South African languages only.
It is important that you carefully read through questions before answering them because this will
give you a good idea of how to answer. When writing your assignments, we expect you to follow
instructions, show a clear expression in your African indigenous language and write answers
which are clear and relevant to the questions. Make an effort to read all the questions found in
the Study Guide and thereafter try to answer them because doing so, will give you confidence
and a better chance to succeed. We need to see evidence that you have read and understood
the content of the module and that you are able to apply what you have read by writing a well-
structured and logical work of art.
Please feel free to communicate with us via the e-mail, phone or by making an appointment to
pay us a visit at work. Contact details are in tutorial letter 101.
We hope this will assist in making the writing of your assignments an enjoyable process.
Your lecturers
AFL2602/201/2/2018
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3 ANSWERS TO QUESTIONS
General information
This section is in connection with the general information that you always have to consider
when answering assignments and examination questions. Each assignment should have a table
of contents that contains headings and/or subheadings. The page numbers given must
correspond with the page numbers in the assignment. We highly recommend that all students
start the writing of the assignment by including the table of contents.
In the presentation of the contents, begin with a short introductory paragraph to state the
problem and relate it to the question or the study material. While you are busy with your
discussion make sure that you answer the questions that are set in the Tutorial Letter 101.
Furthermore, avoid merely giving the summary of the study unit or study material. Where
necessary, support your statements by providing suitable examples. When quoting directly from
another source you must acknowledge the source by indicating the author or authors, date and
page or pages.
Avoid plagiarism by acknowledging sources from different authors. At the end of your
assignment, always remember to write down the sources you have consulted.
After receiving your marked assignment please carefully go through it and make an effort to
take heed of the given comments.
For this module, the medium of instruction in the guide is English whereas the medium of
instruction on MyUnisa Additional Resources is in our indigenous African languages (isiZulu,
isiXhosa, isiXhosa, Sesotho sa Leboa, Setswana, Sesotho, Siswati, isiNdebele (South African),
Tshivenda and Xitsonga).
Therefore, you are encouraged to answer questions in your African indigenous language.
Finally, as already mentioned in the welcoming letter, please take note that questions where
you are asked to write examples you should them in your African indigenous language.
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FEEDBACK QUESTIONS
Please note that the feedback on this assignment is included in the following languages in this
tutorial letter: English, isiZulu, isiXhosa, Sesotho sa Leboa, Setswana, Sesotho, Siswati,
isiNdebele (South African), Tshivenda and Xitsonga.
ENGLISH 10
1. African literature abounds stories of repression of children by the head of the family
as far as decision making that affects their lives is concerned. Discuss this
statement with reference to literary texts in your main African language. /25/
Oppression of children
1. A family is a small group of people united by the ties of marriage, i.e. husband, wife and
children. African families may consist of the man (head of family), wife and children, and
sometimes the extended family
2. Many families are headed by men, with very few headed by women, for example single
parent families and families of medicine persons.
3. Among the duties of the head of an African family
4. the choice of spouses and careers for his daughters and sons.
5. type of dress for the children
6. Commands are not challenged and they cannot say no.
7. This role is always accompanied by conflicts in the family.
8. Children regard this as a form of oppression and respond to this by protesting against
decisions made by their parents.
9. In most traditional societies children are there to be seen and not heard.
2. Discuss the leadership role of women in the management of the African community.
Illustrate your discussion with examples from literary text in your African language.
/25/
African women exercise a great power in the management of the society. In many instances this
is achieved indirectly through influencing their husbands, brothers and male children in
important matters affecting the management of families, tribes and nations. In some African
societies women can be installed as headmen and chiefs, whereas some can be head of
families. The aunt (a man’s sister), especially the elder sister is very important in her family of
birth regarding management of the family.
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For any important decisions taken in the family, the sister must be consulted. For example,
matters affecting marriage proceeds, ritual performances and solving family disputes cannot be
finalised without consulting with the sister. The sister has an important role to play in the
management of the tribe and the nation. She is not directly involved with the running of the tribe
or nation, but makes important decisions regarding management. For example, she is
responsible for the choice of a woman who bears the future chief or king. She resolves
problems regarding chieftainship disputes. Together with the senior people in the royal house
she is responsible for the choice of the successor.
3. Cattle were regarded as valued asserts in African societies. Discuss the validity of
this statement with specific reference to the use of terms relating to cattle in various
aspects of the lives of African peoples. /25/
Cattle were one of those highly prized commodities which became part and parcel of
African Languages and are always reflected in their languages,
In folktales, which were usually narrated by an adult, usually the grandmother,
covered a variety of themes about human behavior, and which covered a wide range
of themes about acceptable and unacceptable behavior. In some of these folktales
cattle feature as character.
A large number of proverbs in African Languages are about cattle. (Suitable
examples of proverbs to be provided).
Almost all languages of the Bantu family have special vocabulary describing cattle in
terms of sex, age, colour and the shape of horns.
Favourite oxen have praise names and are trained to respond to whistle commands.
Cattel played a very significant role in an African cultural life.
Cattle were used for lobola/ mahadi. If slaughtered, specific cultural significance,
including who has to eat or receive these parts, cooked or uncooked, e.g. malome
(maternal uncle). Is dubbed malome majadihlogo because the head of a slaughtered
beast, from a relevant sister’s family belongs to him.
Cattle determined an individual’s position in society. In Zulu culture a person who
possesses a large herd of cattle is respected and accorded a senior position when
matters pertaining to the community are dealt with, whereas a person who has no
cattle is looked down upon.
Cattle also had religious roles. Various parts such as blood, bones and hide had
specific religious purposes. Cattle were thus used as intermediary between people
and the spiritual world.
Cattle also feature a lot in riddles. The word inkomo in Zulu is used a lot when riddles are
constructed, e.g. Ngikuphica ngenkomo yami embomvu esesibayeni esimhlophe (ulimi).
6
4. By referring to poets across a range of cultural and linguistic backgrounds with the
inclusion of one from your African language, give a description of the nostalgia
inspired by the love for the land and the urge to protect ‘own land’. /25/
Views on land:
The African philosophy on land ownership is spiritual and cultural. Africans regard themselves
as custodians of the land. The land is theirs by virtue of birth, inherited, handed down from
generation to generation. This is very evident in the ‘Novel’ by Yvonne Vera:
Land is a gift from the ancestors – “a gift to the living’, “given to us”.
Land is a commodity belonging to the ancestors – “the land does not belong to the
living”.
Land is an issue of birthright and heritage – “our land and our birth”.
Land is collectively owned – “our land given to us”.
Land is commodity that cannot be bought or given away – “we cannot give him any
land”.
Land can only be used temporarily by its custodians - “the land does not belong to
the living”.
Land is a fight for survival by which one’s manhood is measured – “the land must be
cleansed with your blood…There is no future till we have regained our land and our
birth”.
Land must be protected at any cost – “protect with your blood”.
Land is a symbol of motherhood, a commodity that defines both freedom and
bondage of people – “This is our land given to us by the ancestors, “There is no
future till we have regained our land”.
Land symbolises wealth and power, which makes it valuable – “protect it with your
blood”.
Land is sacred, as the final resting place for our ancestors – “not be left to rot on the
ground – unburied”.
Land cannot be owned by the white man in an African philosophy - “while we live, he
is only a stranger here”.
Land is for the future generation – “There is no future till we have regained our land
of our birth”.
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Contradictory view between Africa and the West are expressed in terms of land ownership
The love for land equals protection of dying and for land
Land is a commodity that cannot be purchased
Land is a symbol of wealth
Land is a symbol of power
Land is a commodity belonging to the ancestors
Land is “a thing of beauty”
Land is a commodity that is collectively owned
Land is a commodity that defines both freedom and bondage of people
Land is a symbol of motherhood
For example:
The difference between the African and Western views vis-à-vis ownership, in other words the
view of the land as a commodity that cannot be bought, and land for utilitarian purposes. Is best
summed up by Yvonne Vera in the following words (Vera 1993:42-43):
“We allowed him to dig for gold, but the land is not his, the land cannot be owned. We cannot
give him any land, because the land does not belong to the living.”
The distinct difference between Africans and Westerners in their views on land can be put in the
following points:
For Africans, land cannot be bought, it can only be used.
For Westerners, ownership gives you the right to use the land either for agricultural
purpose or for mining.
The African view on the aspect of ownership is that, “the land does not belong to the
living”, which clearly means that the land belongs to the ancestors – for they are the
first and foremost dwellers on the land and inhabitants of the land.
Literature on the views of the ownership of the land by different writers:
Mhudi – the 1913 Land Act, and its consequences for African people then, and the
implication for both blacks and whites now, in the new South Africa.
Nehada – the struggle for land between the native and British colonisers in colonial
Rhodesia.
The call of the veld – based on and inspired by the love for the land or the ‘veld’, farm
life and fruits of labour for farming.
The events are based on period of the Union of South Africa around the 1920’s.
(25)
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ISIZULU 11
1. Xoxa ngesitat imende esithi ‘ lz inganekwane njengobuciko bomlomo
zazisetshenziswa wumphakathi womdabu wase-Afr ika ukugcina kanye
nokudlul ise la ez izukulwaneni ezi landelayo iz i fundo ez ibaluleki le . ’
Sebenzisa inganekwane eyodwa yesiZulu ukwesekela impendulo
yakho.
(Zenzi le , ngane kamama : Emandulo kwakukhona indoda eyay ikade
inonkos ikaz i kanye nez ingane ez imbi l i , umfana nentombazane. Kwath i
ngokushona kukamama wazo, uy ise wase e tha tha enye inkos ikaz i . Le
nkos ikazi en tsha wayezonda umfana ngoba eh lakaniphe kakhulu . Wenza
ukuba nendoda izonde indodana yayo. Indoda nenkosikaz i yayo entsha
benza uzungu lokubula la umfana. Lokhu babekuh le la beseduze
nentombazane, becabanga ukuth i iseyincane kakhulu ukuba ingaqonda
abakushoyo. In tombazane yakuzwa konke ababekusho ngmfowabo. Ngazo
zonke iz insuku umfana wayephuma eyokwelusa imfuyo. Ngolunye usuku
indoda nenkos ikazi yayo bafaka ubuth i ekud len i komfana. Uthe ebuya
ekweluseni umfana udadewabo wamhlangabeza ecu la icu lo e l i th i :
"Zenz i le , ngane kamama
Ungakudl i lokho
Lokho kunobuth i (kunoshevu)
Awoqaphe la , awoqaphela
Awoqaphe la , awoqaphela . ”
Umfana wala le la icu lo l ikadadewabo wangakudla lokho ukudla . Ngosuku
o lu landelayo wahamba waya ko lusa iz inkomo, indoda nenkos ikaz i yayo
basala ekhaya, bakha e l inye icebo lokubula la umfana. Bavumelana ngokuth i
bazokwemba umgodi e lawin i lapho umfana avame ukuhla la khona.
Bawugubha lowo mgodi benethemba lokuth i uzo th i uma ebuya ekweluseni
ah la le lapho kunomgodi khona. Ntambama, ngemuva kokungenisa iz inkomo
es ibayeni udadewabo wacula e th i :
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"Zenz i le , ngane kamama
Ungahla l i lapho,
Kwembiwe umgodi ,
Awoqaphe la , awoqaphela
Awoqaphe la , awoqaphela . ”
Umfana wala le la icu lo l ikadadewabo kwath i ngenkath i engena e lawin i ,
akazange ah la le lapho okwakwembiwe khona umgodi .
Indoda nenkos ikaz i yayo baz ibuza bath i :
"Manje s izokwenzenjan i?"
Benza e l inye fu th i icebo lokubula la umfana. Bakha ind lwana encane
esangweni les ibaya sez inkomo. Indoda ya tshe la umkayo ukuth i yona izo la la
o tshan in i , i l inde umfana lapho e le the iz inkomo es ibayeni . Ngesikhath i
umfana ebuya ekwalusen i udadewabo wacula , e th i
"Zenz i le , ngane kamama
Ungangeni lapho
Indoda i l inde esangweni
Awoqaphe la , awoqaphela
Awoqaphe la , awoqaphela . ”
Umfana wala le la icu lo l ikadadewabo, wathatha iw isa lakhe waqonda
endlwaneni esesangweni les ibaya e th i ,
"Ndlwana encane kababa, ng iqonde kuwe!"
Indoda yabaleka emzin i wayo, yesaba ukuth i umfana uzoyibu la la ngewisa .
Cosu sou iyaphela !
(Van Schalkwyk: 2005, ihunyushelwe es iZulwin i . )
10
Njengabala le l i / abafundayo senz iwe sabona ukuth i okuhle kuyaye kwemboze
okubi okwenz iwayo. Ezi fundweni es ingaz i tho la ku le nganekwane s ingabala
ez i landelayo: iz ink inga iz ingane ezahlangabezana nazo ngemuva kokushona
komzal i , ukungabi nes iseke lo (ku lokhu, ubaba uvumela ukuba asetshenz iswe
kunokuba axhase iz ingane ezisengoz in i ) , umona, ukusebenz isa abantu
ukuba ba j ike le imindeni yabo, ukubalu leka koza lo ukuba lubambane,
ukubhek isa / uku la le la labo obathandayo. /25/
2. lzinkomo zaziswa kakhulu emiphakathini yase-Afrika. Xoxa ngalesi sitatemende
ubhekise ekusetshenzisweni kwegama elithi 'izinkomo' olimini lwesiZulu.
Olimini lwesiZulu, igama elithi ‘inkomo’ noma elithi ‘izinkomo’ likhombisa ukuthi inkomo
yayaziswa kakhulu.
Uma kushadiselwana, ‘izinkomo’ zazisetshenziselwa futhi zisasetshenziswa nanamuhla
ukwakha ubuhlobo phakathi kwemindeni eshadiselanayo.
Uma umuntu elahlwe yicala ngento ayenzile, ‘inkomo’ noma ‘izinkomo’ yizona
ezisetshenziswa njengenhlawulo ukwesula lelo cala.
Ziningi izaga esiZulwini eziphathelene nenkomo noma izinkomo, isibonelo –
Enethunga ayisengeli phansi,inkomo enomlomo kayinamasi, inkonyane enhle ngamakhothwa
ngunina, etc. (Izaga ezinikezwe ngabafundi kumele zihambisane nencazelo yesaga bese isho
futhi ukuthi isaga sizetshenziswa uma kwenzejani enkulumeni.) /25/
3. lz i l imi zase-Afr ika zasimamiseka futhi za londolozeka ukusuka
mandulo. Xoxa ngalesi s i tat imende ubhekise ezinhlotsheni zobuciko
bomlomo esiZulwini ezazisetshenziswa ngenhloso yokusimamisa
nokulondoloza ul imi .
Izaga z iwubuc iko bomlomo obabusetshenz iswa kakhulu ez imeni ezehlukene
abantu ababez i f ica bekuzona. Xoxa ngezaga eziphathe lene nokukhul isa
iz ingane es iZu lwin i usebenz ise iz ibonelo ez i fane le .
Iz impendu lo zabafundi mayelana nezaga ez iphathe lene nokukhul iswa
kwezingane kumele z ibhek ise …
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ekwakhiweni kwez imi lo zabantwana, izaga ezingaba y iz ibonelo kungaba
y i lezo ez ixway isa abantwana ngokuz iphatha okungavumeleki le , is ib .
ukungabong i , ukuz igqaja , ukweswela ubuntu , ukuba nobuqi l i ,
ukungethembeki , ukuba nonya n j l l .
/25/
4. Sebenzisa izibonelo ezifanele esiZulwini ukukhombisa ukubaluleka
kweziphicaphizwano ekukhuliseni ingane yom-Afrika.
Ekudlaleni umdlalo wokuphicaphicana izingane zazikwazi ukuthuthiksa amakhono ehlukene.
Xoxa ngalesi sitatimende ubhekise emaskhonweni amahlanu abethuthukiswa ngokudlala
umdlalo wokuphicaphca bese unikeze nezibonelo ezifanele.
Izimpendulo zabafundi kumele ziveze ukuthi iziphicaphicwano zazinikela kanjani ekukhulisweni
kwezingane emiphakathini yase-Afrika. Kumele kuvele ukuthi ngokuphicaphicana amakhono
alandelayo ayethuthukiswa …
• amakhono okubala
• amakhono olimi
• amakhono okuxazulula izinkinga
• amakhono okuhlalisana
• amakhono okulalela
• amakhono olwazi lwendawo ebazungezile
Izibonelo ezifanele kumele zihambisana nesibonelo sesiphicaphicwano esesekela ikhono
ngalinye.
/25/
IMIKLOMELO ISIYONKE: [100]
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ISIXHOSA 12
1. Umfundi kulindeleke ukuba abonise abafazi njengeenkokheli ngokuthi aqamele ngencwadi yesiXhosa azikhethele yona. Umfundi angathi axoxe ngezi ngongoma zilandelayo: Apho abafazi babengavumelekanga aukuba baphathe. Apho abafazi babonakalise ukugqwesa ekukhokeleni. Nayiphi na ke impendulo echanekileyo yamkelekile
2. Okona kuphambili kukuba umfundi abonakalise ukubaluleka kweenkomo kumaXhosa. Uya kuthi
abeke iimbumbulu okanye amanqaku ngalo mba aze axhentse phezu kwawo. Umfundi angaqamela ngokwezi ngongoma zilandelayo:
Ngokwezoshishino norhwebelano. Ekugwebeni indlala. Ukwakha ubuhlobo phakathi kwamakhaya (ilobola) Nayiphi na impendulo echanekekileyo yamkelekile.
3. Umfundi kulindeleke ukuba abonakalise ulwazi lwakhe ngomhlaba ngokuthi abhekise
kwindlela owathathwa ngayo kunye nokubaluleka kwayo eluntwini. Umfundi uvumelekile kwakhona ukuba aqamele ngokubhaliweyo ngomhlaba. Ukuba ngaba umfundi uzixhasa ngo
4. Umfundi kulindeleke ukuba abonise uluvo lwakhe ngamaqhina kweli lixa sikulo. Akuba enze
njalo makazixhase ngemizekelo evakalayo. Nayiphi na ke impendulo echanekileyo iya kwamkeleka.
AFL2602/201/2/2018
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SESOTHO SA LEBOA 13
ARABA DIPOTŠIŠO KA MOKA GO TŠE DI LATELAGO:
1. Dinonwane, bjalo ka mohuta wa dingwalotšhaba, di be di šomišwa ke ditšhaba tša
bogologolo tša Seafrika go lota dithuto tša setho le go di fetišetša melokong ye e
latelago. Ahlaahla nonwane e tee ya Sesotho sa Leboa go hlatsela pego ye. /25/
Karabo e ka akaretša tše di latelago:
Nonwane e ka ruta tše dilatelago:
Botshephegi, tirišano, botho.
E ka tšweletša tše latelago:
Bojato, lehufa, lehloyo, bonokwane.
‐ Nonwane ya mpša le motho e re ruta ka fao mpša e hweditšego leina la yona la
bompša ka gona.
‐ Go se tshephege: Ka lebaka la go se tshephege ga mpša, monna o ile ge a boa go
nyakela mpša leina le le kaone, a hwetša mpša e itatswa melomo, e le ge e sa tšo
feleletša nama yeo monna o ile go mpša, ba tla tla ba e ja gotee ge a dutše a mo fa
leina la mabonwa.
‐ Tirišanommogo: pele ga bohodu bja mpša monna le mpša ba be ba dirišana mmogo
go se thulano.
‐ Go loka: Monna o be a loketše mpša kudu e le monwana le lenala pele e thoma go
utswa. Mpša le yona e be e bontšha botshephegi ka go mo tsomela.
‐ Bojato: Ka lebaka la bojato, segwera sa mpša le motho ga se sa loile.
‐ Lehloyo: Lona le thoma go ntšha nko ge monna a tšwelela a swerwe ke tlala a
hwetša mpša e latswitše nama yela e bosana.
‐ Bosehlogo: Monna o e dira bosehlogo ka go no e tlogela ka leina la mpša ka ge e
utswa.
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2. Dikgomo ke thoto ye bohlokwa kudu ditšhabeng tša Maafrika. Ahlaahla kgopolo ye
o lebišitše ditšhabeng tša Basotho ba Leboa. /25/
Karabo e tla akaretša dintlha tše di latelago:
‐ Kgomo e tlemaganya meloko.
‐ E bontšha maemo a motho setšhabeng.
‐ E fepa setšhaba ka tšeo e di tšweletšago.
‐ E thuša go rarolla mathata.
‐ Motho a ka lefišwa digkomo ge a na le molato.
‐ E ka dirišwa meletlong ya gi fapana setšhabeng, bjalo ka ya badimo, bjalo bjalo.
3. Ahlaahla kgonthe ya pego ye e latelago:
“E sale go tloga kgale pabalelo le go lotwa ga maleme a Afrika go beilwe pele”.
Karabo ya gago e itsheme ka mehuta ya dikanegelotšhaba tša maleba tše o bonago
nke di hlametšwe pabalelo le toto ya maleme a. /25/
Karabo e ka akaretša dintlha tše dilatelago:
‐ Dinonwane di ka dirišwa go lota bohwa le pabalelo ya maleme kudu ge di anegelwa
meloko yeo e latelago. Mehlala e ka fiwa kgopolong yeo.
‐ Dithai le tšona di ka dirišwa go lota bohwa le pabalelo ya maleme kudu ge anegelwa
meloko yeo e latelago. Mehlala ya maleba e ka fiwa kgopolong yeo.
‐ Ditiragalo tša setšo setšhabeng le tšona di ka ba le khuetšo ya go lotawa ga maleme
a seAfrika. Mehlala e ka fiwa go hlatsela kgopolo ye le ge e le ka mokgwa wa di
kanegelotšhaba.
4. Šomiša mehlala ya maleba go laetša bohlokwa bja dithai/dinyepo go goleng ga
ngwana wa Moafrika. /25/
Dikarabo di tla akaretša dintlha tše di latelago:
‐ Bana ba rata meraloko ya dipotšišo le dikarabo tša tšona.
‐ Di loutša megopoplo ya bona ka botšišana dipotšišo le go fihlelana dikarabo tša
tšona.
‐ Di tloša bana bodutu.
‐ Di dira gore bana ba be le boikgopolelo bja maleba.
‐ Di ba ruta gore ba tle ba be batšweletši ba dikgopolo tše hlwahlwa.
‐ Di ba ruta gore ba tsebe lefelo le tikilogo yeo ba le go go lona.
‐ Di thuša bana gore ba tle ba kgone go rarolla mathata a bona.
‐ Di ba thuša go tsitsinkela gabotse tikologo yeo ba lego go yona.
‐ Ba hwetša tsebo ye ntši tikologong ya bona le go e tsebišiša gabotse.
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‐ Di ba thuša go tseba mekgwa ya batho le ka fao setšhaba se dutšego ka gona.
‐ Go tseba ka fao diphedi le batho ba itshwarago ka gona.
‐ Di ka dirišwa bjalo ka dipeu tša go loutša ditšo tša setšhaba se se itsego .
‐ Di thuša baswa go hlakana le merafo ye mengwe ka khutšo.
‐ Di hlohleletša tlemagano magareng ga dihlopha.
‐ Bana ba ithuta dinonwane go tšwa go bagolo ba bona ge ba raloka.
‐ Bagolo le bona ba tšea karolo go ba rarollela dithai tše bothata.
‐ Thai ge e le bothata e rarollwa ka go rekwa ka ye nngwe.
‐ Dithai ke sebetša sa go hlalefiša bana.
‐ Di ba dira gore ba be le tšhetšo bophelong.
PALOMOKA: [100]
16
SETSWANA 14
POTSO 1
Mo potsong e, moithuti o solofelwa go itse gore Dinaane ke mofuta wa setlhopha se le sengwe
le Dikinane, ke gore Naane ke ngwana wa Kinane. Ba tshwanetse go itse gore;
Mosola wa dinaane ke go boloka le go somarela thuto ya setso sa Maaforika, segolo
thata Batswana. Di tswa le Motswana kwa ga Lowe mme di ne di dirisiwa go ruta
mekgwa e e siameng ya botshelo.
Baithuti ba tshwanetse go dirisa dinaane tse ba di itseng go supa le go tlhalosa ka moo dinaane
di neng di dirisiwa ke Batswana go ruta mekgwa le go tsenya bana mo mogotlheng wa
botshelo. Baithuti ba ka lebelela karabo ya potso e e e feletseng mo go tsebe 23, ntlha 2.2 ya
Kaedi ya Setswana. (25)
POTSO 2
Moithuti o tshwanetse go neela mesola ya kgomo mo botshelong jwa Motswana. Nopolo e e
tlhalosa gore kgomo ke motshepiwa wa Motswana mo a e b onang jaaka karolo ya botshelo jwa
gagwe mo dintlheng tse dintsi tsa botshelo.
Moithuti a ka tswelela go dirisa dikao di tshwana le diane le maele a a neng a dirisiwa ke
Motswana go tlhama mafoko a a botlhale go simega bana le batho mo matshelong a bone a
letsatsi le letsatsi. (25)
POTSO 3
Moithuti o solofelwa go neela mesola e e farologaneng ya diane, mme go bontsha gore o
tlhaloganya se a se dirang, o tshwanetse go neela dikai tsa diane le ditlhaloso tsa tsona.
Baithuti ba ka lebelela mo go Kaedi ya Setswana tsebe 31, ntlha 2.2.2. (25)
POTSO 4
Moithuti, fela mo ntlheng e e fa godimo, o tshwanetse go neela mesola ya dithamalakane le go
bontsha gore o a di tlhaloganya ka go neela dikai tsa tsone. O tshwanetse go tlhalosa gore di
dirisiwa jang go ruta bana ba Maaforika mekgwa le melao ya setso. Lebelela Kaedi ya
Setswana mo go tsebe 41, ntlha 2.2.3 mme a bone dingwe tsa dintlha tsa botlhokwa ka ga
Dithamalakane. (25)
PALOGOTLHE: [100]
AFL2602/201/2/2018
17
SESOTHO 15
Araba dipotso kaofela. Dipotso tsena kaofela ke dipotso-telele. Ikamahanye
le matshwao a fanweng ha o araba.
Potso 1
Ditaba tsa mobu kapa lefatshe di pelong ya moAforika hoo o fumanang bangodi le diroki di bua
ka taba ena. Ngola ka mongodi kapa seroki se buang ka taba ena, mme o manolle maikutlo a
fuperweng ke sengolwa seo.
Tataiso:
Moithuti o tla fana ka dintlha tse latelang ho latela kutlwisio ya hae.
E akaretsa dintlha tse latelang:
• Lerato la naha le tshwana le tshireletso ya naha le ho e shwela
• Naha ke thepa e ke keng ya rekwa/rekiswa
• Naha ke sesupo sa leruo
• Naha ke sesupo sa matla
• Naha ke ntho ya botle
• Naha ke thepa ya bohle
• Naha ke thepa e bontshang tokoloho le bokgoba ba batho
• Naha ke sesupo sa mma-bohle
Mantswe ana a mabedi – naha le sebaka, a na le moelelo o tshwanang, o bolelang sebaka. Ho
leka ho utlwisisa lefaatshe le tsohle tse teng, re tla lokela ho mamela nalane ya batho ba habo
rona e fetoletsweng dipaleng … MaAforika Borwa… jwaloka ha e hlaha dinoveleng (dipaleng)
tse tharo tse latelang tse ngotsweng ke boradipale ba Aforika e ka Borwa ka sebaka, tikoloho le
naha.
Naha ke thepa eo ho seng motho a ka e tsekang hore ke ya hae a le mong; o tswallwa ho yona
ke batswadi ba hae, bao le bona e neng e le dihlahiswa tsa diketsahalo tse tshwanang. Ke ka
lebaka lena MaAforeka a nehang Badimo ba bona le kapa ba tlileng pele, maemo a ho ba beng
ba naha, mme Vera (1993:43) o pheta ka totobalo tiiso ena tjena: Naha e keke ya eba ya
motho. Re keke ra mo fa naha efe kapa efe hobane naha ha se ya ba phelang. Ha re ntse re
phela re mesatsejweng mona. /25/
18
Potso 2
Dipapadi tsa bana le batjha ba maAforika dingata mme di na fupere thuto tse ikgethang. Qoqa
ka papadi e le nngwe e nehelanang ka thuto puong, tsebo ya tikoloho le naha. Bonyane fana
ka dilotho tse hlano mme o di hlalose, o ntano fana ka thuto le molemo le kamoo se bopang
ngwana ka teng.
Tataiso
Baithuti ba tla ikamanya le dintlha tsena:
Dilotho hangata e ne e le tsa ka phirimana, ha mesebetsi ya motsheare e ne e phethilwe.
Di ne di etella pele ditshomo le dipale. Nako ya dilotho hangata e kgutshwane ho feta ya
nako ya dipale. Thibelo ya hore di ke ke tsa phetwa motsheare, e ne e le teng le ho
dilotho. Nako ya motsheare e ne e le ya mosebetsi le mefuta e meng ya tshebediso ya
mmele ho leka ho kwetlisa mmele le kelello.
Bana ba bannyenyane ba ne ba ithuta dilotho ho baholwane ba bona ba neng ba bapala
le bona. Batswadi le bona ba ne ba bapala dilotho ka ho thusa bana moo ba neng ba
hloleha ho fumana dikarabo. Papadi ya dilotho e ne e ba le thahasello ha ho na le
dihlopha tse pedi, se seng se le seholwanyane. Dihlopha di lothanwa ka ho latellana le
ho fumana dikarabo ka ho latellana. Ha sehlopha se seng se hloleha ho fumana karabo
ya selotho sa sehlopha se seng, ba tlameha ho se “reka” selotho seo, ke hore ba
amohela hore ba hlolehile ho fumana karabo. Ebe le bona jwale ba lotha sehlopha seo
ka ho ba botsa potso. Bao le bona haeba ba sa tsebe karabo, ba tla tlameha ho bolela
karabo ya selotho sa bona le ho reka seo. Papadi e tswelapele jwalo.Dilotho di botswa
ka ho sebedisa dipolelwana tse fapaneng ho ya ka dipuo tse sa tshwaneng. Ka Sezulu,
motho ya botsang potso kapa ya lothang o re: Ngiyakuphica, Ka Sesotho o qala ka hore:
Ka o lotha. Polelwana ena e latelwa ke selotho se leng ka mokgwa wa polelo e batlang
karabo. Dikateng tsa selotho di fana ka mehlala ya ho thusa ho fumana karabo. Ho leka
ho /25/
Potso 3
Ditshomo ke tlhahiso ya bohlokwa ditjhabeng tsa maAforika ho hokahanya ba baholo le ba
banyane. Ka tshomo e le nngwe ya boikgethelo ba hao, qoqa ka taba ena. O lemoswa hore o
se ngole tshomo empa o hlahise manollo le dintlha tsa bohlokwa tse matlafatsang karabo ya
hao.
AFL2602/201/2/2018
19
Tataiso:
Ditjhaba tsa boholoholo tsa MaAforika di bone hore dithuto tse molemo tsa boitshwaro ba
bona di a bolokeha le hore di ntshetswe pele di netefatswe
Dithimo tse ngata tse fapaneng di kenyelletsa ho tshepahala, tshebetso-mmoho, toka,
botshepehi, ho thusaana le tlhokomelo di a fetiswa.
Bana ba ba hola ba hlokomediswa phapang pakeng tsa bobe le botle.
Ba ithuta ka moo ba tswang teng le ka diboko le setjhaba.
Ba ithuta ka dintho tse tlamehang ho phengwa le dithloko tse tlamehang ho bolokwa hore
ba kgone ho boloka boitsebo ba bona
Boithabiso: di etseditswe ho ithabisa le ho boloka bana ba qakehile – ho ba phemisa
botloko- tsebe. /25/
Potso 4
Leruo, haholoholo dikgomo, di nkuwa e le thepa ya bohlokwa ditjhabeng tsa seAforika.
Tshetleha taba ya hao o ikamahantse le ka moo dikgomo di sebediswang ka teng maphelong a
maAforika. Ikamahanye le maele ana kapa le amang a buang ka kgomo Sesothong ho
netefatsa bohlokwa kgomo.
Tataiso:
Ho monna wa MoAforika leruo la dikgomo ke pontsho ya bonna ba hae.
Dikgomo di bonwa e le leruo la bohlokwa ka hara setjhaba sa Aforika.
Dikgomo di sebedisetswa ho ntsha mahadi esita le mesebetsi e meng ekang mafu, jwalo-
jwalo.
Ditho tse ding tsa nama ya kgomo e hlabilweng di na le moelelo o itseng wa moetlo.
Ditho tse ding di sebedisetswa ditumelo tse fapaneng; di sebetsa jwaloka ka sehlabelo
pakeng tsa batho le lefatshe la semoya. /25/
MATSHWAO KAOFELA = /25/
20
SISWATI 16
Umbuto 1: Kuhlukunyetwa kwemalunga emindeni /25/
Inhloko yemndeni inendzima lekufanele iyidlale ekuphatfweni kwemndeni. Kungumsebenti
wakhe kucinisekisa kutsi umndeni wakhe ukhuselekile. Futsi kungumsebenti wakho
kucinisekisa kutsi bantfwana bakhe bahlala nebantfu labanebuntfu futsi labatabaphatsa kahle.
Kugcindzetelwa kwebantfwana nguboyise ngekubatsatsela tincumo.
Labanye boyise bayabakhetsela bantfwababo kutsi kufanele batakwe bobani. Labanye
babacindzetela kutsi kufanele bafundzele miphi imisebenti. Batfwana bayakhetselwa kutsi
kufanele badle kuphi kudla, badlale nabobani bangadlali nabobani. Bantfwana bayakhetselwa
kutsi kufanele bagcekeni baphindze bafundze kutiphi tokolo.
Umfundzi kufanele anikete tibonelo letikhombisa kuhlukunyetwa kwebantfwana bahlukunyetwa
boyise.
Umbuto 2: Kunotsa kwemhlaba /25/
Timphendvulo
Umhlaba indzawo lekukholelwa ekutseni yadalwa nguMvelinchanti kutsi ibuswe bantfu.
Umhlaba uyindzawo lapho kwakhiwa khona tindlu tikuhlala.
Usiniketa kudla kufaka ekhatsi; inyama kanye netibhidvo.
Bantfu base-Afrika bakholelwa ekulimeni nasekuhlanyeleni tihlahla letinika kudla
ebantfwini kanye nesemfuyweni.
Uphindze uvete tihlahla lesinika umtfunti kutsi singashiswa lilanga.
Uma uwusebentisa kahle umhlaba uyakhona kukuniketa longatiphilisa ngayo.
Kubalulekile kutsi letinye tindzawo tilondvolotelwe kulima kungakhiwa kuto tonkhe.
Kubaluleka kwekutsi titukulwane letitako tiwugcine umhlaba:
- Kusita kutsi kungafiki tichamuki tiwutsatse umhlaba basale bengenalutfo.
- Kwenta kutsi labatawuta emuva kwabo nabo bayitfole indzawo leyanele yekwenetisa
tidzingo tano.
- Lusendvo litawukhona kuhlala ndzawonye kanye nekwatana.
AFL2602/201/2/2018
21
Umbuto 3: Tinganekwane /25/
Lokulindzelekile kumfundzi
Kadzeni tintfo betingabhalwa phansi njengobe setibhalwa kuletinsuku.
Bantfu bebafundza ngekulalela uma kukhulunywa.
Buciko bemlomo kukhulunywa ngelikhono lekusebetisa inkhulumo ngebuhlakani.
Kufaka ekhatsi likhono lekucamba tinganekwane naletinye tincenye temdzabu.
Umfundzi angachaza ngetinhlobo tetinganekwane latatiko (tingekotilwane, tinganeko,
tinsumansumane, ematekelo njll).
Indzima ledlalwa ngumcoci/ umlandzi wenganekwane
Likhono lekusebentisa lulwimi nemagama lamnandzi kuheha balaleli.
Kukhona kulandzelisa tigameko ngendlela lefanele nalekhombisa kukhulu
kwenganekwane.
Kuchaza ngemlandvo wetinganekwane kanye nendzima ledlalwa tinganekwane
etimphilweni tebantfu.
Likhono lekudlala indzima yebalingisi labahlukene enganekwaneni (kukhona
kugucugucula liphimbo kuye ngekutsi ngumuphi umlingisi lokhulumako.
Kuteka inganekwane lehambisana nesifundvo lafuna kutsi titsameli takhe tisifundze.
Sifundvo lesitfolakala etinganekwaneni
Leyo naleyo nganekwane inesifundvo lesitsite lesiletsako.
Tisifundzisa kuhloniphana (umfundzi unika sibonelo senganekwane)
Tente ingcondvo yebantfu kutsi ikhaliphe.
Tenta kutsi bantfu bati buve kanye nemveliphi yabo.
Tisifundzisa ngemlandvo kanye nemasiko esive.
Tisifundzisa ngebukhulu baMvelinchanti.
Tisicwayisa ngebugovu, umona, kutondza, lunya,
Tisikhombisa sihawu kanye nebucotfo lobukhona ebantfwini kanye nasetilwaneni.
Umbuto 4: Taga /25/
Taga tiluhlobo lwebugagu bemlomo lobusetjentiswa ngemaSwati ngetinhloso letiningi. Coca
ngetinhloso usekele ngetibonelo letifanele.
Tinhloso tekusetjentiswa kwetaga elulwimini lweSiswati
Tikhaliphisa ingcondvo.
Tikhombisa kujula kwelulwimi.
Tiveta buve bakho tiphendze tikwente kutsi wemukeleke umphakatsini.
Tiluleka tiphindze tecwayise emalunga emphakatsi ngendlela lekufanele atiphatse
ngayo.
Tineketa inhlakanipho kulabo labatisebentisako.
Kufundzisa indlela yekutiphatsa.
22
Ticwayisa ngebungoti bekutiphakamisa, kungabungi, kungabi nebuntfu,
kungetsembeki, bucili njalonjalo.
Ngekwelisiko lase-Afrika taga tiyasetjentiselwa kukhutsata, kukhuliswa
kwebantfwana.
Tiyasetjentiselwa kukugcina lulwimi.
Tikhumbuta bantfu ngekubaluleka kwemasiko.
(Bafundzi baniketa tibonelo tetaga letihambisana naloko labakhulume ngako)
TOTAL MARKS = /100/
AFL2602/201/2/2018
23
ISINDEBELE 17
UMBUZO 1
Ukugandeleleka kwabentwana keminye imiphakathi: Ukugandelelwa kwabentwana
babentazana bobaba. Abentwana bathathwa njengepahla yabobaba. Ubaba angamkhethela
umntwana wakhe kobana ayokwenda kuphi. Umma uqakatheke kwaphela nakwenziwa isiko
labomma kodwana nakuneminye imiraro umma kumele abikele ubaba. Ubaba uthathwa
njengehloko yekhaya. Ihloko ithatha iinqunto, zingaba zihle nanyana zingabi zihle. Kade
bekuthathwa kobana abakameli ukufunda ngombana bazokukhamba bayokwenda. (Kuhle
abafundi benze irhubhululo bebasebenzise neminye yemitlolo ukusekela iimpendulo zabo).
(25)
UMBUZO 2
Iinrarejo zidlala indima ekukhulisweni kwabentwana: Iinganekwana ziyafundisa zazidenjwa
bogogo ngesikhathi santambama ukubuthelela abantu abatjha. Iinganekwana zikhaliphisa
ikghono labafundi lokulalela. Zenza abalaleleko kobana balalelisise bebakwazi ukucoca bona
ngokwabo bebalandelanise izehlakalo ngendlela efaneleko. Zifundisa abentwana ngebhoduluko
begodu bakhambe bavule amehlo bebayelele nemvelo. Kuneenganekwana ezifundisa
ngokudabuka kwezinto, njengokufa, ezifundisa ngomlando nokwenzeka kwezinto, njll.
Iinganekwana ziyayeleleisa, ziyafundisa, ziyakhalima bezisiza nokwandisa ilwazimagama kilabo
abalaleleko. Inganekwana eyelelisako ngeyakaMacumtjhana. Umacumtjhana wathunywa
ngunina kobana ayokuthatha isihlahla esithileko. Unina wamyelelisa kobana angasikhumi
begodu angasidli. Ngambala umalume wakhe wamnikela isihlahleso wabe wamyelelisa ngaso
wathi angasivuli, angasikhumi begodu angasidli. Umacumtjhana wasivula bewasikhuma
isihlahleso. Ngemva kwesikhathi, uMacumtjhana waba nomntwana. Ngokukhamba kwesikhathi
abanye abesana bambona kobana ufihle umntwana ngemadongeni. Wathathwa umntwana
loyo. Umacumtjhana ihliziywakhe yaba buhlungu tle wabe walila. Ngakho-ke inganekwana le
iyayelelisa. (25)
UMBUZO 3
Indima edlalwa zizaga: Izaga zinomsebenzi omkhulu esitjhabeni. Izaga zinunga ikulumo.
Isib. Kazi intandani engafiko ilinde umnono. Izaga zingaba ziinhloko zeendaba, zamanovela njll.
Isib. Umntwana ongaliliko ufela embelekweni. Izaga zandisa ilwazi magama. Izaga zisiza
abafundi kobana bakhaliphe eemfundweni zabo begodu bakhambe bayelele. Izaga
zihlukaniswa ngemikhakha ehlukeneko, isib. Izaga ezimayelana nokukhuliswa kwabentwana,
ezimayelana nokuyelelisa, ezimayelana nehlonipho, ezimayelana nokufa, njll. Izaga ezinye
zimayelana neenkomo, neenlwana, njll. (25)
24
UMBUZO 4
Ukuqakatheka kweenkomo: Ipahla ethathelwa phezulu: Abantu abanzima bathanda iinkomo.
Iinkomo ziqakathekile. Ikomo lilifa lendoda. Indoda yindoda ngesibaya. Indoda ihlonitjhwa
ngokuba nefuyo. Nakuphahlwako, abantu basebenzisa iinkomo. Nakulotjolwako kusetjenziswa
ikomo. Indoda nayihlongakeleko, iphekelelwa ngekomo, ihloboko liyahlatjwa. Abantu bahlaba
ikomo bayibiza ngekomo yamanzi nanyana ihloboko. Isikhumba senza amanyathelo, inaka,
iibebhe/-u nemitja nokhunye. Amathambo wekomo enza izitja. Iinkomo ziyasengwa bese kube
nokudla. Amasokana alobola ngeenkomo. Umuntu owonele ikosi nanyana owenze icala,
uhlawuliswa ngekomo. Kwanje sekuthathwa kobana iinkomo zihlala ngesikhwanyeni ngombana
umuntu omhlophe weza wafika nemithetjhwana eminengi ethi iinkomo ziqeda utjani. Isiqetjhana
kungaba ngilesi esisendatjaneni etlolwe nguSkhosana PB lapha alila khona ngokwetjiwa
kwefuyo. Isihloko sendatjana sithi ‘Akusiyo imvu, yipisi’. Wabuza imibuzo eminengi ethi,
‘sizokuthombisa ngani? Sizobalobolela ngani abentwana bethu nabathathako? Sizokuwisela
ngani? Amadlozi wethu sizowaphahlela ngani? (Kuhle abafundi basekele iimpendulo zabo
ngemitlolo ekhona neyaziwako). (25)
INANI LOKE: [100]
AFL2602/201/2/2018
25
TSHIVENḒA 18
Mbudziso 1
Vhuimo ha ṱhoho ya muṱa kha Vharema vhu anza u shumiswa nga nḓila mmbi. Nga u tou
shumisa tsumbo dzo teaho dzi tshi bva kha maṅwalwa a luambo lwa havho kha vha
haseleldze vha sumbedze uri uvhu vhuimo ha ṱhoho ya muṱa vhu shumiswa hani u
shengedzana vhukati ha vhamalani na vhana.
Ndi zwa vhukuma u wana miṱani vhanna vha tshi shumisa maimo avho nga nḓila ine ya sia
muthu wa mufumakadzi a tshi khou vhaisala vhukuma. Musi ro sedza kha maṅwalwa a
Tshivenḓa ri wana kha bugu ya ḓirama ine ya pfi “Ndi miṱodzi muni” hu na mubvumbedzwa
ane a pfi Vho-Itani. Havha munna mushumoni vho vha vhe na maimo, hayani nahone vha tshi
swika vho vha tshi ṱoḓa mufumakadzi wavho Vho-Arina vha tshi zwi pfa uri vhone a vha muthu
phepho. U tambudzwa ha Vho-Arina nga munna wavho hu vha hu mafhungo a u tsikeledza
muṅwe muthu nga nṱhani ha vhuimo hau ha u vha munna.
Mafhungo aya o raliho ri a wana musi muthu wa munna a tshi tetshela vha muṱa tshifhinga tsha
u vhuya hayani, ngeno tshifhinga tshenetsho ene a sa tshi tevhedzi. Zwi dovha hafhu zwa ṋaṋa
musi munna a tshi nangela mufumakadzi wawe khonani ngeno ene dzawe a sa nangelwi nga
muthu. Munna u wana a tshi nanga uri ene u ṱoḓa u bikelwa zwiḽiwa-ḓe nahone nga tshifhinga
tshifhio. U langula hohu hu vha ho khakhea vhukuma nahone zwi vha zwi tshi khou vhaisa
vhafumakadzi. Mafhungo a u kalelwa tshifhinga uri musi u tshi ya khunini kana mulamboni u
fanela u dzhia tshifhinga tshingafhani, zwi vha zwo khakhea ngauri ene munna ha swiki hune a
ḓi kalela tshifhinga tsha u ita zwithu, u ita nga afho hune ene muṋe a funa.
Iṅwe tsumbo ndi ine ra i wana kha bugu ya nganea ine ya pfi “Ndi mihaba ya khanyo”. Afha ri
wana mukalaha Vho-Thihanedzwi vha tshi shumisa vhuimo havho ha u vha munna u vhaisa
vha muṱa wavho. Zwoṱhe zwine vha amba vha lavhelela mufumakadzi Vho-Mukonḓeleli na
vhana vha tshi ita nga afho hune vhone vha ta ngaho. Haya ndi maanḓa ane a vha a tshi khou
shumiselwa thungo u swika hune wa vhaisa vhaṅwe.
NB: Matshudeni vha nga ṋea phindulo iṅwe na iṅwe ine ya fusha, tenda vha shumisa luambo
lwo kunaho, nahone vha tikedze mafhungo avho nga dziṅwe bugu dzine vha nga vha vho
vhala. dza Tshivenḓa. /25/
26
Mbudziso 2
Kha vha haseledze nga ha mishumo ya mirero zwitshavhani zwa Vharema nga u tou
topola tsumbo dzo teaho u bva kha luambo lwa havho.
Phindulo:
Mirero vhukati ha zwitshavha zwa Vharema i na mishumo minzhi vhukuma. Hone arali ro sedza
kha lushaka lwa Vhavenḓa, mirero i dzhiiwa hu lwone lupfumo vhukuma kha luambo lwa
Tshivenḓa. Hone arali ro sedza mishumo ya mirero ri wana uri vhukati ha vhathu i na mishumo
mihulwane vhukuma. Hu na mirero ine ya shuma u eletshedza, u ṱuṱuwedza, u tsivhudza, u
khuthadza arali hu na zwine zwa vha zwi sa khou tshimbila zwavhuḓi kana arali muthu e
maṱunguni kana ho dzhena lufu mashaisalukuna muḓini. Ri ḓo ṋea tsumbo dzi si nngana afha
fhasi:
Naho wa viela bakoni mahunguvhu a ḓo i vhona: Uyu murero u kha ḓivha shuma tshi
tshavhani sa izwi muthu a tshi ita tshithu o dzumbama fhedzi mafheloloni azwo zwa
fhedza zwo ḓivhea uri ndi ene o zwi itaho.
Vhuhadzi ndi ṋama ya thole ya fhufhuma ri a fhunzhela: Hafha vhafumakadzi vho
malwaho vha vha vha khou khuthadzwa uri naho zwa tou vhifha hani vhuhadzi vha
fanela u konḓelela.
Nyavhumbwa wa dagaila matshelo wa kanda vho u vhumbaho: Afha hu vha hu tshi
khou ambiwa na muthu we a thuswa vhukuma kana u aluswa nga vho mu alusaho,
matshelo musi o no vha na zwawe a vho sanda kana u ṱongela vhaḽa vhathu vhe vha
mu ita muthu.
Hu na mirero minzhi ine ra nga i bula, hone ri lavhelela matshudeni vha tshi ṋea phindulo ine ya
nga tshimbilelana na izwi zwi re afha nṱha vha tshi khou shumisa maipfi avho nahone luambo
lwo kuna.
NB: Matshudeni vha nga ṋea phindulo iṅwe na iṅwe ine ya fusha, tenda vha shumisa luambo
lwo kunaho. /25/
AFL2602/201/2/2018
27
Mbudziso 3
Musi ro sedza vhuvha ha vharendi vha mvelele na vha nyambo dza Vharema ri tshi katela
na luambo lwavho lwa ḓamuni kha vha ṋee ṱhalutshedzo ya tshirendo tshi ambaho nga
ha lufuno lwa shango. Vha dodombedzwa vhupfiwa havho.
Phindulo:
Mutshudeni afha u tea u ḓitika nga tshirendo tshe a vhala tshine tsha vha tshi tshi khou amba
nga ha tshiṱuvho kana a tshi humbula zwe shango ḽa vha ḽi zwone.
Musi ri tshi sedza vhurendi ha ET Maumela kha bugu ya ‘Mutakadzi’ kha tshirendo tshine tsha
pfi ‘Venḓa ḽo ḓuvhudza’ afha murendi u amba Venḓa ḽe ḽa vha ḽi zwone kale. U amba uri zwe
Venḓa ḽa vha ḽi zwone a ḽi tsha vha zwone ho no dzhena zwa tshikhuwa. Kha vhurendi uvhu
murendi u sumbedza a tshi funa Venḓa ḽa kale sa izwi o vha a tshi kona u fara lwendo lu lapfu
hu sina u ṋamela. Na zwiṅwe zwinzhi zwe a amba o humbula Venḓa. /25/
Mbudziso 4
Kha vha senguluse vhurangaphanda ha vhafumakadzi kha u langula lushaka lwa Afrika.
Kha vha ṱanḓavhudze tsengulusu yavho nga tsumbo dzine dza bva kha maṅwalwa a
luambo lwavho kana kha dziṅwe bugu dze vha vhala.
Phindulo:
Ndi zwavhukuma vhafumakadzi vha na maanḓa kha u langula lushaka lwa Afrika. Arali vha
sedza vhukati ha Vhavenḓa mufumakadzi muṅwe na muṅwe hayani ha hawe u dzhiiwa e
khadzi/ makhadzi. Vhukhadzi honohu hu mu ṋea maanḓa a vhurangaphanḓa ngauri fhungo
ḽiṅwe na ḽiṅwe ndi ene mutshei waḽo. A hu na mafhungo a muṱa wa hawe ane a pfuka a so ngo
thoma a fhira khae. Zwi ḓi nga na kha sia ḽa zwa vhuhosi ndi ene ane a tshea uri khosi ine ya
tea u dzhena vhuhosini ndi ifhio. Hone arali ra sedza miṱani vhafumakadzi ndi vhone
vharangaphanḓa, naho zwi sa ambiwi. Ndo onoyu mufumakadzi ane a fanela u vhona uri vhana
vhawe na mukalaha wawe vho bikelwa, vho kuvhelwa nahone zwoṱhe zwi ngonani.
NB: Matshudeni vha nga ṋea phindulo iṅwe na iṅwe ine ya fusha, tenda avha a tshi vhambedza
na kha bugu ye a vhala, u tea shumisa luambo lwo kunaho. /25/
ṰHANGANYELO: [100]
28
XITSONGA 19
XIVUTISO XA 1
Mitsheketo tanihi mfuwo wa rixaka, a yi tirhisiwa hi Vatsonga va khale ku hlayisa na ku
hundzisela eka lavantshwa tidyondzo ta nkoka ta mahanyelo lamanene. Tirhisa ntsheketo
wun’we kumbe ku tlula ku seketela marito lawa. Tsundzuka leswaku i ntirho wa wena ku
endla vulavisisi bya matsalwa ya mitsheketo lawa u nga ya tirhisaka ku hlamula swivutiso, ku
nga ri wa valeteri va wena. A wu fanele ku kombeta leswi landzelaka hi ku tirhisa matsalwa,
kambe loko ya nga kumeki a swi bihangi ku tirhisa ntokoto wa wena:
- Vumunhu lebyi katsaka ku xixima swa vanhu,
- ku aka vuxaka,
- ku hlayisana,
- ku pfunana,
- ku vulavula ntiyiso mikarhi hinkwayo;
- matekanelo;
- ku nyikana tinyiko;
- vutshunguri;
- ku endla tsima hi xikongomelo xo pfunana na swin’wana u ri karhi u tirhisa ntsheketo wo
karhi.
Swi kahle ku boxa vito ra ntsheketo. (25)
XIVUTISO XA 2
Tihomu i rifuwo ra nkoka swinene exikarhi ka Vatsonga. Kanela hi ta ntiyiso wa xitatimendhe
lexi u kongomisa eka matirhiselo ya marito/matheme lama khumbaka swa tihomu eka matlhelo
yo hambanahambana ya vutomi bya Vatsonga
Swiletelo
Tihomu i rifuwo ra nkoka swinene eka tinxaka ta Vantima. Tihomu ti tirhiseriwa ku lovola(tihomu
ta milenge) kumbe tanihi xuma/cuma. Hambiloko munhu a lovole hi mali, yi nga ha vuriwa
tihomu (ta maphepha).
Swirho swo karhi swa nyama swi ni nkoka wo karhi wa ndhavuko loko ti tlhaviwile/dlayiwile.
Swirho swo karhi swi tirhiseriwa swikongomelo swo karhi swa vukhongeri; swi tirha tanihi
mulamuri kumbe mukhongoteri exikarhi ka vanhu ni tiko ra ximoya (ku phahla).
Swikombiso swa marito/ swivulwana: tihomu= ndzovolo; nsati wa tihomu= wansati loyi a nga
lovoriwa kahle/ hi nawu; wanuna i tihomu= xiyimo xa wanuna etikweni xi tekeriwa enhokweni ku
ya hi ntsengo wa tihomu leti a nga na tona ni swin’wana.
Mavulavulelo yo fana na “Vito ra munhu i homu” loko munhu a chava ku boxa vito ra munhu.
(25)
AFL2602/201/2/2018
29
XIVUTISO XA 3
Hi ku kongomisa eka vatlhokovetseri vo hambanahambana va Vatsonga, nyika vonelo ra
vatlhokovetseri va Vatsonga mayelana na vukati kumbe matekanelo ya manguva lawa ni ya
xikhale. Seketela hi ku tirhisa switlhokovetselo swa vona. U nga rivali ku boxa mavito ya vona
na switlhokovetselo swa kona.
Xikombiso, nhlamulo yi fanele ku humelerisa timhaka ta:
- ku lovola,
- ku hlanganisiwa ka xilungu na xintu,
- macatelo,
- ku durha ka matekanelo ya manguva lawa ni ya xikhale,
- ku hela ka vukati bya kona loko swi tshuka swi endlekile,
- matikhomele ya vatekani,
- vuxaka exikarhi ka vatekani na vingi kumbe maxaka, na swin’wana. (25)
XIVUTISO XA 4
Swivuriso i matsalwa lama a ma tirhisiwa hi Vatsonga hi swikongomelo swo hambanahambana.
Kanela swin’wana swa swikongomelo leswi hi ku tirhisa swikombiso.
Swikongomelo swo tirhisa Swivuriso
Swivuriso i swiphemu swin’wana swa ririmi leswi tirheke ntirho lowukulu evuton’wini bya
Vantima. Kanela xitatimendhe lexi mayelana na ntirho lowu swivuriso swi wu tirheke exikarhi ka
tinxaka ta Vantima kutani u seketela hi swikombiso leswi faneleke swo huma eka Xitsonga.
Swiletelo
Swivuriso swi ni mitirho yo tala leyi swi yi endlaka:
‐ Ku kombeta leswi pfumeleriwaka ni leswi nga pfumeleriwiki evanhwini;
‐ Ku hlekula lava hambukaka eka swipimo swa mahanyelo kumbe maendlelo- vanhu a
va languteriwile ku endla leswi endliwaka hi van’wana;
‐ Ku tsundzuxa, ku lemukisa, ku khutaza swirho swa vaaki-tiko.
‐ A swi ri ndlela ya ntivo-vuhleketi yo dyondzisa no tivisa lavatsongo eka vaaki-tiko
lava va nga beburiwa exikarhi ka vona.
‐ A swi ri tidyondzo ta mahanyelo kumbe vunene.
‐ Xihlovo xa vutlhari- a va ta swi tshaha hi ndlela yo fana ni ya muchumayeri loko a
tshaha vhese;
‐ A swi tirhisiwa etihubyeni ku kucetela kavanyisiwa ka mhaka. (25)
NTSENGO: [100]