Browsing by Author "Mazibuko, Gugulethu Brightness."

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Naming of the informal settlements in Pietermaritzburg and Durban.
(2018) Ngcobo, Tholakele Ruth.; Ndimande-Hlongwa, Nobuhle Purity.; Mazibuko, Gugulethu Brightness.
Abstract available in both English and isiZulu in pdf.
Ubuciko benjulalwazi yokusebenziseka kwesichazamazwi esilulimimbili esifaka amalema ngezilimi ezimbili sika-kode (1996) ukwelekelela ukufunda nokufundisisa isiZulu nesingisi eningizimu africa.
(2020) Dladla, Silindile Thuleleni.; Mazibuko, Gugulethu Brightness.
Lolu cwaningo luhlaziya ubumqoka benjulalwazi yokusebenziseka kwesichazamazwi esilulimimbili esifaka amalema ngezilimi ezimbili sika-Doke (1996) ukwelekelela ukufunda nokufundisa isiZulu nesiNgisi eNingizimu Afrika. INingizimu Afrika ingelinye lamazwe agqugquzela ubuliminingi. Izichazamazwi ezilulimimbili zibamba iqhaza elikhulu ekwenzeni umsebenzi wokufunda nokufundisa izilimi ezimbili ngesikhathi esisodwa ube yimpumelelo. Lolu cwaningo luhlaziya ukubaluleka kokubeka emqoka izidingo zabasebenzisi besichazamazwi uma kwakhiwa izichazamazwi ezilulimimbili. Ukubekwa phambili kwezidingo zabasebenzisi besichazamazwi kungukusetshenziswa kwenjulalwazi yokwakhiwa kwesichazamazwi eyasungulwa nguHaas (1962) ebeka phambili izidingo zabasebenzisi besichazamazwi abahlose ukwakhelwa isichazamazwi. Isichazamazwi esilulimimbili sakhelwa ukufeza izidingo zabasebenzisi besichazamazwi abanentshisekelo yokufunda ulimi olusha okungaba olokuqala lokwengeza noma olwesibili lokwengeza. Abasebenzisi balolu hlobo lwesichazamazwi basuke bengalwazi nhlobo noma bengalwazi ngokuphelele ulimi abasuke benentshisekelo yokulufunda. Kubalulekile ukuthi isichazamazwi esilulimimbili sakheka ngendlela ebeka emqoka abasebenzisi besichazamazwi ukuze babe nogqozi nentshisekelo yokusisebenzisa. Lokhu kuba nomthelela omuhle ekufezeni ukufundwa kobuliminingi. Ukuhlaziywa kwesichazamazwi esakhiwe ngolimi lwesiZulu nolwesiNgisi kuhlahla indlela eya phambili ekuthuthukiseni lezi zilimi zombili ezisetshenziswa kakhulu eNingizimu Afrika. Lolu cwaningo luyindlela yokuphosa esivivaneni ikakhulukazi emkhakheni wesayensi yokwakhiwa kwezichazamazwi eNingizimu Afrika okungumkhakha obonakala udonsa kanzima ekusimameni. Izichazamazwi ezilulimimbili eNingizimu Afrika zisabukeka zisalela emuva ngokwenjulalwazi yokusebenziseka kanti lokhu kwenza zingasebenziseki ngendlela efanele kubasebenzisi bazo. Lolu cwaningo luqoqwe kusetshenziswa indlela yohlaziyomibhalo. Umcwaningi uhlaziye isichazamazwi esilulimimbili sika-Doke (1996) kanye nezincwadi ezinhlobonhlobo ezethula injulalwazi yokusebenziseka, injulalwazi yesemantiki kusukeka emazweni angaphandle, emazweni ase-Afrika kanye nasezweni laseNingizimu Afrika. Le ndlela isetshenziswe ngobuchule ukuhlaziya ucwaningo ukuze kubekwe obala isidingo sabasebenzisi besichazamazwi kanye nezingqinamba ababhekana nazo uma isichazamazwi sakhiwe ngendlela engabeki emqoka izidingo zabasebenzisi baso. Kulolu cwaningo kukhuthazwa ukuqhutshekwa kokwenziwa kocwaningo ngezichazamazwi ezilulimimbili ukuze kwakhiwe izichazamazwi ezibeka emqoka izidingo zabasebenzisi bazo kanye nokuthuthukiswa komkhakha wesayensi yokwakhiwa kwezichazamazwi.
Ucwaningo lokuqhathanisa amanoveli omlando ka R.R.R. Dhlomo kanye nezibongo zamakhosi akwazulu ezaqoqwa uNyembezi (1958).
(2008) Mazibuko, Gugulethu Brightness.; Ngwenya, Thengani Harold.; Nhlongwa, Nobuhle P.
This study aims to do a comparative analysis of the historical depiction of the Zulu kings namely: King Shaka, King Dingane, King Mpande and King Cetshwayo. In this study comparison is drawn between Dhlomo's historical novels and Nyembezi 's anthology of praise poetry. This research is based on Interpretive paradigm because it emphasizes a need for in-depth reading and analysis of the oral presentation. That is why qualitative research methodology has been employed because it has allowed the researcher to analytical skills on the content and interviews with community members. In the analysis of these books; the researcher read; interpreted, compared and contrasted the contents thereof. In the researchers comparative study; the researcher discovered that there are some similarities and differences of content in the historical novels and praise poetry writings. This research examined the publication (relevant to this study) written by other authors about Zulu kings (these as deemed relevant for this research). The study went on to verify authenticity around the contents of praise poetry regarding these kings. Structured interviews were arranged and conducted; wherein it emerged that most of king Shaka's, king Dingane's and king Mpande's history has somewhat faded from the interviewee's memories. A lot of information was gathered around king Cetshwayo. This study also revealed that most of Zulu king's history is somehow distorted.Theories of Post-Colonialism and Orality were greatly employed during this research. Post-Colonialism theory was deemed relevant because most of these writings were done after the Zulus had been robbed of their land. Since praise poetry is oral art; an oral historian had to be consulted to emphasize the rich heritage contained in orality or oral art. It clearly emerged from this research that there is a lot of deliberate distortions of Zulu kings' history. This distortion is not only by Whites but also some Black African writers who still continue distorting the kings' history. It is suggested that there be a revisitation and rewriting of the Zulu kings' history and this be done taking into consideration past writings and interviews with knowledgeable historians. A lot of knowledge is contained in this thesis that can be helpful to all and sundry interested in historical writings and other literary genres.
Uguquko ekubhalweni kwezinkondlo zolimi lwesizulu: kuqhathaniswa amaqoqo kaVilakazi, B. W. nakaMavuso B.
(2021) Nxumalo, Dumsani Walter.; Mazibuko, Gugulethu Brightness.
Isihloko salolu cwaningo sithi: Uguquko Ekubhalweni Kwezinkondlo Zolimi LwesiZulu: Kuqhathaniswa Amaqoqo kaVilakazi, B.W. nakaMavuso, B. Lolu cwaningo luhlose ukuqhathanisa izinkondlo ezabhalwa eminyakeni yakudala (1935 - 1945) zibhalwa uB.W. Vilakazi, ziqhathaniswa nalezo ezibhalwe kamuva (2006 - 2015) zahlelwa uB. Mavuso. Esahlukweni sokuqala kulapho kwethulwa khona ucwaningo futhi isona ebesichaza isihloko esidingidwayo. Indaba yokudingeka kwalolu cwaningo kukhulunyiwe ngayo lapha kulesi sitanza sokuqala. Umklamo walolu cwaningo wethuliwe nawo kulesi sahluko. Kwavezwa nezingqinamba umcwaningi ahlangabezane nazo ngenkathi eqhuba lolu cwaningo. Kwavezwa imibuzo ezophendulwa yilolu cwaningo. Umlando wengqalabutho kulo mkhakha uB.W.Vilakazi uvezwe kafushane nawo kulesi sahluko, kanjalo nembongi ebhale amaqoqo ezinkondlo zakamuva uB. Mavuso. Umcwaningi ubheke imibhalo eminingi ephathelene nobuciko bezinkondlo ukuze akwazi ukuqhathanisa le mibhalo. Kubuyekezwe imibhalo yongoti bakwamanye amazwe nabalapha kwelengabade. Kulolu cwaningo kusetshenziswe izinjulalwazi ezimbili oku-hermeneutics nepost colonialism okuyizona ezithathwa njengeziphakamiso lapho imibhalo emisha isuselwa khona. Umcwaningi ukhethe ukusebenzisa pharadaymu ngoba ixhumene nemigudu yokwembula izincazelo ezifihlekile emibhalweni. Kulolu cwaningo kusetshenziswe amapharadaymu ukuqoqa ulwazi ngoba yiwona angumgogodla wocwaningo futhi ayasiza ukuhumusha imibhalo ebhaliwe. UMazibuko (2008:68) uthi ngokwale pharadaymu eqondayo lokho okucwaningwayo kusayensi yenhlalo kufanele kube nokuxhumana phakathi kwalokho okucwaningwayo nalokho okwenzeka emphakathini. Izindlela zokuqoqa ulwazi nazo azisalanga, okwenze umcwaningi aqoke indlela yekhwalithethivu ngoba iyona egxile ekutheni izinto zizenzekele, ngoba imiphumela yalapho ayidingi izinombolo ukuze icutshungulwe. NgokukaCreswell (2009:4) ucwaningo lwekhwalithethivu luyindlela yokuthola nokuqonda incazelo yomuntu nomuntu noma yeqoqwana eyakhekayo ezinkingeni zomphakathi. Umcwaningi uqhubekile nokuhlaziya lokho okutholakele kulolu cwaningo, ngokukhetha izinkondlo ezingamashumi amabili nanhlanu kula maqoqo kaVilakazi wabe eseveza amabalengwe nje ezinkondlo okutholakele kuzona ubunkondlo obuqanda ikhanda. Uphinde waveze nakwezikaMavuso, izibonelo zezinkondlo enze ngazo amasampula ezingamashumi amabili nanhlanu. Sezizonke izinkondlo okwenziwe ngazo izibonelo zingamashumi amahlanu (50). Imiphumela iyaveza ukuthi lukhona uguquko oselukhona uma kubhekwa isakhiwo nolimi ezinkondlweni zakamuva. Ucwaningo luyasitshengisa futhi ukuthi ababhali bezinkondlo bakamuva bakha phezulu kakhulu uma bebhala izinkondlo zabo. Kuvela ukuthi izinkondlo zabo azinawo umsoco wobunkondlo odingekayo ngenxa yokuthi bashiya ngaphandle izifengqo futhi basebenzisa ulimi olulula noluyiphrozi. Lo mkhuba uyawululaza kakhulu umsebenzi wobuciko nohlonishwa kakhulu. Kuyancomeka nje ukuthi ababhali bezinkondlo bakamuva bazinike isikhathi uma befuna ukubhala izinkondlo ezisezingeni elamukelekile nezihlabahlosile kumele basebenzise amagama anembayo nolimi olunothe ngezifengqo. Izibongo zamakhosi ziwuhlobo oluyisibonelo esihle sezinga eliphezulu lobunkondlo. Ulwazi olutholakele kulolu cwaningo lungaba wusizo olukhulu kulabo abanelukuluku lokubhala izinkondlo. Umcwaningi ube esephetha lolu cwaningo ngokuveza izincomo kumbe iziphakamiso zocwaningo oluhlobene nalesi sihloko olusengenziwa ngabanye abacwaningi.
Ukubaluleka kwemvunulo yomdabu osikompilweni lwabantu besifazane abangamazulu basendaweni yakwanobamba (Weenen) KwaZulu-Natali.
(2013) Mkhwanazi, Nomthandazo Annaglad.; Mazibuko, Gugulethu Brightness.
Lolu cwaningo lugxile ekubalulekeni kwemvunulo yomdabu osikompilweni lwabantu besifazane abangamaZulu basendaweni yakwaNobamba. Imvunulo yomdabu ayembathelwa ukwemboza umzimba kuphela, kodwa ngokwesiko, ihlukanisa abesifazane ngokobuzwe nangokwezigaba zokukhula. Ingane engakathombi ayivunuli njengomuntu osethombile okungaba itshitshi noma iqhikiza. Ongakagcagci akavunuli njengosegcagcile yena obonakala ngokufaka isicholo nangokubhinca isidwaba ukuhlonipha umyeni wakhe nabasemzini (Msimang, 1975: 173). Ipharadaymu eqondayo yiyona eyasetshenziswa kulolu cwaningo. UMazibuko (2008: 68) uthi ngokwepharadaymu eqondayo lokho okucwaningwayo kwisayensi yenhlalo kufanele kube nokuxhumana, okucwaningwayo kumele kube nencazelo futhi kuhlukaniseke kulokho okubonwayo. Lokho okucwaningwayo kumele kube ngokuthintene nomuntu. Kulolu cwaningo kwacwaningwa ngemvunulo yomdabu eyembathwa ngabantu kanye nokubaluleka kwayo. Kwasetshenziswa indlela yokuxoxisana kanye nendlela yokuqaphelisisa ukuze kutholakale ulwazi olwabe ludingeka. Injulalwazi ye-Oral Style kanye neyeSocial Identity yizona ezasetshenziswa kulolu cwaningo. Injulalwazi ye-Oral Style iveza ukubaluleka kobuciko bomlomo, ngakho-ke ilufanele lolu cwaningo lapho kubonakala abesifazane bevunule ngemvunulo abayazi ngokudluliselwa yona ngomlomo kusuka kokhokho babo. Injulalwazi iSocial Identity nalo ilufanele lolu cwaningo lapho owesifazane ngemvunulo yakhe ekwazi ukuhlukaniseka ngokobulili, ngokobuzwe nangokwesigaba sokukhula. Isidingo esikhulu salolu cwaningo ukuthola imbangela eyenza ukuba abesifazane bezigodi zakwaNobamba ezaziwa ngokuthi kuseMsobotsheni, eKucasheni, kwaNhliwe naseMgwamama, belokhu besalugcinile lolu siko lokuvunula. Akulula kubona ukwehlukana naleli siko ngoba bazalelwe emphakathini owembatha le mvunulo. Bakholelwa ekutheni amadlozi abo ahlala emvunulweni, ngakho-ke ukuhlukana nayo kungasho ukulahla amadlozi okuyiwona abavikelayo. Abesifazane bayahlangana bafundisane ukwakha ubuhlalu, obuyingxenye yemvunulo. Leli khono lidluliselwa ngisho ezinganeni zabo zamantombazane ukuze zikhule zikwazi ukuzenzela imvunulo. Ukuhlangana kwabesifazane bakha imvunulo, kudala umoya wokuzwana nokuchitha isizungu besele bodwa amasoka nabayeni besemsebenzini emadolobheni amakhulu njengaseGoli. Ukuguquka kwezikhathi kudala ukuba nemvunulo yomdabu iguquke ibe nomthelela wesilungu. Izinga lokwembathwa kwemvunulo yomdabu alisafani nakuqala ngenxa yokuthi abanye besifazane bayasebenza kobelungu. Amatshitshi namaqhikiza ayaphoqeleka ukuba ekwembatheni kwawo angavezi amabele namathanga. Abesifazane asebegcagcile bembatha amaphinifa amboza sonke isidwaba singabonakali ngoba sizongcolisa. Izingane zamantombazane ezifunda isikole zigqoka umfaniswano wesikole uma zisesesikoleni; seziyobuyela emvunulweni yazo lapho sekuphume isikole sezisemakhaya. Abesifazane bakwaNobamba basalugcina lolu siko lokuvunula ngokuvunula uma kukhona imicimbi efana nehlamvu, (ukuhalalisela ukubuya kwamasoka nabayeni bevela emadolobheni amakhulu njengaseGoli), umholo wezalukazi nomchanguzo. Bayavunula futhi ngokugcwele emicimbini esuke ihlelwe nguMasipala lapho bejabulisa umphakathi njengeqembu lesigekle nengoma. Othisha bayazigqugquzela izingane zesikole ukuba zembathe imvunulo yomdabu uma kunemikhosi egujwayo. Uma owesifazane efisa ukusho okuthile emphakathini, kubo lapho ezalwa khona, kumnakwabo, nasesokeni noma kumyeni, akakukhiphi ngomlomo wakhe kepha kudluliswa yimvunulo ayembethe. Okutholakele kulolu cwaningo ukuthi abantu besifazane bakwaNobamba bayazigqaja ngale mvunulo yabo ephinde ikhuthaze amantombazane ukuba ahlale egcine ubuntombi bawo kuze kufike isikhathi sokugcagca.
Ukuhlaziywa kokufakwa kwamalema angomqondofana nangomqondophika esichazamazwini esilulimimbili sika-de Schryver (2015) ngeso lenjulalwazi yokusebenziseka.
(2020) Jauza, Mawethu Lawrence.; Mazibuko, Gugulethu Brightness.
Umkhakha wokwenziwa kwezichazamazwi ezifaka izilimi zabomdabu usemusha e-Afrika, naseNingizimu Afrika, noma bezenziwa eminyakeni edlule kodwa bekungalandelwa kakhulu injulalwazi yokwenziwa kwezichazamazwi ekhuluma ngokusebenziseka kalula kanye nokufezwa kwezidingo zabasebenzisi bezichazamazwi. Lokhu kusho ukuthi isichazamazwi kumele sibe ngesifeza izidingo zabasebenzisi abahlonziwe, siphendule yonke imibuzo abasebenzisi abahlonziwe abangase babe nayo okugcina kumele lonke ulwazi oludingwa ngabasebenzisi abahlonziwe lutholakale kalula. Lolu cwaningo luhlaziya ukufakwa kwamalema angomqondofana nangomqondophika esichazamazwini esilulimimbili sika-De Schryver (2015) ngeso lenjulalwazi yokusebenziseka. Inhloso yalokhu ukuthola ukuthi isichazamazwi esilulimimbili sika-De Schryver (2015) siyaphumelela yini ukuhlinzeka abasebenzisi ngolwazi oluzothuthukisa ukukhulunywa ngempumelelo kwezilimi okufakwe ngazo amalema, ukuhlaziya ngokunzulu ukuthi njengoba lesi sichazamazwi singesilulimimbili siyayifeza noma siyahlangabezana yini nenjulalwazi yokusebenziseka nezidingo zabasebenzisi uma kufakwa amalema angomqondofana nangomqondophika. Kanye nokuzama ukuqonda kabanzi umsebenzi nezinhlosongqangi zokwakhiwa kwesichazamazwi esilulimimbili esifaka amalema ngolimi lwesiZulu nolwesiNgisi.
Ukuhlaziywa kolimi olusetshenziswa emdlalweni webhola likanobhutshuzwayo.
(2016) Mtshali, Thamsanqa Justice.; Mazibuko, Gugulethu Brightness.
Lolu cwaningo luhlaziya ulimi olusetshenziswa emdlalweni webhola likanobhutshuzwayo, luphinde luveze umthelela wala magama olimini lwesiZulu. Lolu cwaningo lugxile kakhulu emtheleleni walolu limi olusetshenziswa emdlalweni webhola likanobhutshuzwayo ekukhuliseni ulimi lwesiZulu. Lolu cwaningo lwenziwe emaqenjini ebhola likanobhutshuzwayo esiFundazweni saKwaZulu-Natali, eThekwini namaphethelo. Isidingo esikhulu salolu cwaningo ukuthola ukuthi yiluphi ulimi olusetshenziswa emdlalweni webhola likanobhutshuzwayo. Lapha kubhekwa izimvo zezintatheli, abalandeli kanye nabadlali bomdlalo webhola likanobhutshuzwayo mayelana nolimi olusetshenziswa kulo mdlalo. Ulwazi kulolu cwaningo luqoqwe ngokusebenzisa indlela yekhwalithethivu. Ucwaningo ngokwekhwalithethivu lugxile ezintweni ezenzeka ngokwemvelo yazo. Lolu lwazi luqoqwe ngokusebenzisa izingxoxo, ukucutshungulwa kwemibhalo kanye nokubukela okwenzekayo ezinkundleni zemidlalo yebhola likanobhutshuzwayo. Imithombo yolwazi okuxoxwe nayo kulolu cwaningo kube yizintatheli, abadlali kanye nabalandeli bomdlalo webhola likanobhutshuzwayo. Izintatheli zisebenzisa lolu ulimi ukubhala ngemidlalo yebhola likanobhutshuzwayo emaphephandabeni. Abasakazi bezemidlalo yebhola likanobhutshuzwayo emisakazweni ehlukene kanye nakumabonakude basebenzisa lolu limi ukwethula imidlalo yebhola likanobhutshuzwayo. Abadlali kanye nabalandeli bomdlalo webhola likanobhutshuzwayo basebenzisa lolu limi ezinkundleni zemidlalo uma bephawula ngokwenzeka emidlalweni yebhola likanobhutshuzwayo. Okutholakele kulolu cwaningo ukuthi ulimi olusetshenziswa emdlalweni webhola likanobhutshuzwayo lubaluleke kakhulu olimini lwesiZulu njengoba lunegalelo elikhulu ekuthuthukiseni nasekunothiseni ulimi lwesiZulu uma lungabhalwa phansi lubuye lufakwe ezincwandini zona ezisebenza njengenqolobane yolimi. Lolu cwaningo luveze ukuthi ulimi lwesiZulu lusethubeni lokukhula ludlondlobale lapha eNingizimu Afrika inqobo nje uma abanikazi balo belukhathalela.
Ukulondolozwa komlando wobukhosi bakwa Ngcobo ngokwethiwa kwamagama ezinye zezikole zesifunda saseNdwedwe kusetshenziswa amagama amakhosi.
(2015) Khambule, Elphas Dumisani.; Mazibuko, Gugulethu Brightness.
Lolu cwaningo lukhuluma ngokulondolozwa komlando wobukhosi bakwaNgcobo ngokwethiwa kwamagama ezinye zezikole zesiFunda saseNdwedwe kusetshenziswa amagama amakhosi. Lolu cwaningo lugxile endaweni yaseNdwedwe ephethwe amakhosi akwaNgcobo. Abantu baseNdwedwe bangamaZulu, bayawahlonipha kakhulu amakhosi abo futhi yingakho begcina umlando ngokwetha ezinye zezikole ngamagama amakhosi akhona. Lokhu kwenzelwa ukuthi izizukulwane ezizayo zingakhohlwa umlando. Lolu cwaningo luveza izizathu zokwethiwa kwezikole ngamagama amakhosi akwaNgcobo eNdwedwe kanye nokuthi umphakathi owetha izikole ubambisene noMnyango Wezemfundo. Umcwaningi ubone kunesidingo sokwenza lolu cwaningo ngoba abantu abaningi abangamaZulu abasawashayi ndiva amakhosi futhi abasenandaba nomlando wobukhosi ngenxa yempucuzeko yaseNtshonalanga. Ipharadaymu eqondayo iyona eyasetshenziswa kulolu cwaningo. UKaboub (2006) ecashunwe uMazibuko (2008:75) uthi abantu bayingxenye yomphakathi futhi bayingxenye yezingxoxo eziqhubekayo kulowo mphakathi ngokwepharadaymu eqondayo. Lolu cwaningo luxhumene nomphakathi ngoba abantu baseNdwedwe ngaphansi kwamakhosi akwaNgcobo, baba nezingxoxo ngaphambi kokwetha izikole ngamagama amakhosi. Kwasetshenziswa injulalwazi yesemantikhi kaNicolaisen kanye nenjulalwazi ye-ethimoloji ukuze kutholakale ulwazi olumayelana nokwethiwa kwezikole ngamagama amakhosi akwaNgcobo. Injulalwazi yesemantikhi ibheka incazelo mayelana nokwethiwa kwamagama kanti i-ethimoloji ibheka ukuthi amagama avela kanjani. Isidingo esikhulu salolu cwaningo ukuthola izizathu ezadala ukuthi abantu basezindawenii zaseNdwedwe okuyindawo yakwaNgongoma, kwaNkumbanyuswa, eMlwandle, kwaNodwengu, eMalangeni kanye nendawo yaseMaqadini, bethe izikole ngamagama amakhosi akwaNgcobo. Lolu cwaningo luveza ulibo kanye nomlando wobukhosi bakwaNgcobo ikakhulukazi eNdwedwe. Kwasetshenziswa indlela yokuxoxisana nomphakathi. Kwabuye kwavezwa ubuhle kanye nobubi bokuxoxisana nomphakathi. Kwabalulwa inkambiso elungileyo yocwaningo kanye nesiko lokuhlonipha nocwaningo. Lolu cwaningo lubalule zonke izikole ezingaphansi kwesiFunda saseNdwedwe ezethiwe ngamagama amakhosi akwaNgcobo. Izithombe zezikole ezathathwa ngesikhathi kwenziwa ucwaningo nazo ziveziwe ngenhloso yokukhombisa ubufakazi bokuthi ucwaningo lwenziwa ngempela. Kuveziwe nokuthi indlela yokuphila ihambisana kanjani nokwethiwa kwezikole zaseNdwedwe eziphethwe ngamakhosi akwaNgcobo. Kubaluliwe nokuthi amakhosi azuza ukugcinwa komlando ukuze izizukulwane ezizayo zincele umbele wolwazi. Okutholakele kulolu cwaningo ukuthi umphakathi waseNdwedwe uyaziqhenya ngamakhosi awo okubonakale ngokuthi wethe ezinye zezikole ngamagama amakhosi akwaNgcobo. Abantu baseNdwedwe kanye nezinduna zakhona basawahlonipha amakhosi. Ucwaningo lukuvezile ukuthi amakhosi akwaNgcobo nawo ayazigqaja ngesizwe sawo sakwaNgcobo futhi lokho kwabonakala ngesasasa amukela ngalo umcwaningi. Wonke amakhosi engaxoxisana nawo ayakuchitha ukushintshwa kwamagama ezikole eziqanjwe ngamakhosi abeka ukuthi kuzosuke kulahleke umlando ngoba phela wona agqamisa ukuthi ukwethiwa kwezikole ngamagama amakhosi kulondoloza umlando wobukhosi.