Browsing by Author "Ndimande-Hlongwa, Nobuhle Purity."

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An exploration into the pedagogy of teaching reading in selected foundation phase isiZulu home language classes in Umlazi schools.
(2011) Nkosi, Zinhle Primrose.; Buthelezi, Thabisile M.; Ndimande-Hlongwa, Nobuhle Purity.
The problem of poor reading levels among South African students is still prevalent at all levels of education. Attempts to eradicate the problem through various means, for example, Foundations for Learning Campaign, Readathon Campaign, National Strategy for Reading, and many more have been made, yet to date no observable improvements have been noted. The purpose of this study is to explore the teaching of reading in isiZulu home language classrooms. The study aimed to answer three research questions: (i) What do foundation phase teachers say about teaching reading in isiZulu home language classes? (ii) How do foundation phase teachers teach reading in isiZulu home languages classes?, and (iii) Why do foundation phase teachers teach reading in isiZulu home language classes in the way they do? The study is conducted at Umlazi, an African Township, where isiZulu is the language spoken in the community and is the language of learning and teaching in all foundation phase classrooms. The research sites are two schools, in the same area. The participants of the study are eight teachers, all mother tongue speakers of isiZulu. There are six teachers in one school, and two from the other school. The children taught are also speakers of isiZulu. The study is a qualitative case study, situated in the constructivist paradigm. Semi-structured interviews; observations as well as document analysis are used as data collection methods. The study uses qualitative methods for the analysis of data. Vygotsky’s (1978) social-constructivist theory is used as a theoretical framework, and a conceptual framework is also developed for data analysis. Eight themes emerge from the findings. The first theme; content taught, is found to focus on the teaching of sounds and words, taught in isolation. The second one; ways of teaching, seem to be the phonic and look and say methods, which are due to beliefs that teachers have about them. The third one; reading resources is seen to be lacking in both schools, and teachers are seen to rely on traditional resources for the teaching of reading. The fourth one; context in which reading is taught, appears to be not conducive to the children’s reading development. Fifth; assessment of reading; is indirect. This means that teachers use written tasks, and not reading activities to assess reading. The sixth; aims of reading; is found to be on writing accuracy and not on reading for comprehension. The seventh; teachers’ beliefs; are the reasons for teachers’ actions and sayings. The last one; teachers’ attitudes towards isiZulu, are found to be the most dominant predicament, as teachers themselves see isiZulu as a problem, and prefer English rather than isiZulu. Findings of the study indicate that, teachers are highly influenced by their beliefs, the aspect which impacts on the ways they teach reading in isiZulu home language classrooms. Secondly, teachers do not adequately encourage children to read in isiZulu because of their bias towards the English language. The third finding is the lack of resources for the teaching of reading in isiZulu home language. It is concluded that isiZulu home language learners in such schools are not able to read because the problem starts at a very elementary level, in the foundation phase, and the problem is carried over into their whole academic life. Inkinga yamazinga aphansi okufunda okubhaliwe kubafundi baseNingizimu Afrika yinto ekhungethe onke amazinga emfundo. Nakuba iminingi imizamo esizanyiwe ukulwa nale nkinga, kuze kube manje bekungakabi bikho mibiko ebika ubungcono. Lapha ngingabala imizamo yaseNingizimu-Afrika efana ne-Foundations for Learning Campaign, Readathon Campaign, National Strategy for Reading. Inhloso yalolu cwaningo ukubheka ukufundiswa kokufunda okubhaliwe olimini lwasekhaya lwesiZulu emabangeni aphansi. Ucwaningo luhlose ukuphendula imibuzongqangi emithathu elandelayo: (i) Othisha bamabanga aphansi bathini ngokufundisa ukufunda okubhaliwe emabangeni aphansi esiZulu njengolimi lwasekhaya? (ii) Othisha bamabanga aphansi bakufundisa kanjani ukufunda okubhaliwe emabangeni esibili nelesithathu emakilasini esiZulu njengolimi lwasekhaya? (iii) Kungani othisha bamabanga aphansi befundisa ukufunda okubhaliwe ngendlela abakwenza ngayo? Ucwaningo lwenziwe elokishini lama-Afrika laseMlazi, lapho isiZulu siwulimi olukhulunywa emphakathini, kanti nasezikoleni zamabanga aphansi kusetshenziswa sona njengolimi lokufundisa. Ucwaningo lwenziwe ezikoleni ezimbili ezisesigcemeni esisodwa. Bayisishiyagalombili othisha ababe yingxenye yocwaningo, bayisithupha kwesinye isikole, kanti kwesinye babili. Ucwaningo lulucwaningo lobunjalo besimo (qualitative case study), ngaphansi kwe-social constuctivist paradigm. Kusetshenziswa izingxoxo ezisakuhleleka (semi-structured interviews), ukubukela othisha befundisa (observations), kanye nendlela yokuhlaziya imibhalo njengezindlela zokuqoqa ulwazi locwaningo. Ucwaningo luphinde lusebenzise izindlela zocwaningo lobunjalo besimo ukuhlaziya ulwazi olutholakele. Kusetshenziswa insizakuhlaziya kaVygotsky (1978) njengohlaka lwenjulalwazi kanye nohlaka lwemicabango ukuhlaziya ulwazi olutholakele. Kugqama izindikimba eziyisishiyagalombili olwazini olutholakalayo. Kukhona emayelana nokufundiswayo lapho kufundiswa ukufunda okubhaliwe. Lapha kuvela ukuthi othisha bafundisa imisindo namagama nemisho emifushane, okufundiswa kuzihambela kodwa; ngamanye amazwi kungasukeli embhalweni. Enye imayelana nezindlela namasu okufundisa ukufunda okubhaliwe. Lapha kuvela ukuthi othisha bafundisa ngendlela yokufundisa ngemisindo, bayihlanganise nendlela yokubuka-usho (look-and–say method). Enye imayelana nezinsizakufundisa zokufunda okubhaliwe, okubonakala ziyindlala kuzo zombili izikole, kanti futhi ukusetshenziswa kwazo kuncikene nezinkolelo othisha abanazo. Enye imayelana nendawo okufundelwa kuyo ukufunda okubhaliwe, okutholakala kungagqugquzeli kangako ukuthuthuka kwengane ekufundeni imibhalo yesiZulu. Enye imayelana nokuhlolwa kokufundiswa kokufunda okubhaliwe. Lapha kuvela ukuthi ukuhlola kwenzeka ngendlela engaqondene nokufunda okubhaliwe, ngoba ukuhlola ukufunda okubhaliwe kwenzeka ngokuthi abafundi benze imisebenzi ebhalwayo, efana nesibizelo nokunye. Enye yezindikimba imayelana nenhloso yokufunda okubhaliwe. Lapha kubonakala ukufunda okubhaliwe kungenanhloso yokufunda ngokuqondisisa umbhalo ofundwayo, kodwa kunalokho kube ukubhala ngokucophelela, ‘ngendlela enembayo’ (writing accuracy). Enye indikimba imayelana nezinkolelo othisha abanazo ngokufundisa ukufunda okubhaliwe. Lokhu kubonakala kuyisona sizathu kwabakwenzayo nabakushoyo othisha ngokufundisa ukufunda okubhaliwe. Kanti enye imayelana nokuzenyeza kothisha ngolimi abalufundisayo lwesiZulu. Lapha othisha babonakala besibukela phansi isiZulu kodwa bencamela isiNgisi. Imiphumela yocwaningo ikhombisa ukuthi abakushoyo nabakwenzayo othisha kungenxa yezinkolelo abanamathele kuzo, okuyizona ezinomthelela ezindleleni abazisebenzisayo lapho befundisa ukufunda okubhaliwe. Okwesibili ukuthi othisha abazilekeleli ngokwanele izingane ukuba zithuthuke ekufundeni okubhaliwe olimini lwesiZulu, ngenxa yokuchema nesiNgisi. Okwesithathu ukuthi izinsizakufundisa zolimi lwesiZulu ziyindlala kuzo zombili izikole. Ngakho-ke ucwaningo lusonga ngokuthi kusho ukuthi abafundi bakulezi zikole banenkinga yokufunda okubhaliwe olimini lwesiZulu nje yingoba inkinga iqala emabangeni aphansi, besebancane, bakhule baqhubeke nayo impilo yabo yonke emfundweni.
Iqhaza elingabanjwa ubuciko namasiko ukukhuthasa ukuzwana nokubekezelelana ngokwamasiko nokuvuselela ubuntu phakahi kwezinhlanga ezahlukene KwaZulu-Natal.
(2008) Khumalo, Msawenkosi Zamokwakhe.; Ndimande-Hlongwa, Nobuhle Purity.
Lolu lucwaningo olumayelana neqhaza elingabanjwa ubuciko namasiko ukukhuthaza ukuzwana nokubekezelelana ngokwamasiko nokuvuselela ubuntu phakathi kwezinhlanga ezahlukene KwaZulu-Natal. Kulolu cwaningo kucutshungulwa izindlela ezingasetshenziswa ukwenza izizwe zamasiko ehlukahlukene zikwazi ukwazana kangcono nokungaholela ekuhloniphaneni kanye nasekuhlalisaneni ngokuzwana. Ngasekuqaleni kwalolu cwaningo, kuye kwahlahlelwa kabanzi amagama abumbe isihloko salolu cwaningo ngenhloso yokuveza ukubaluleka kwalolu cwaningo. Kuye kwavela izincazelo ezahlukene ezichaza isiko, kuvele umongo wesiko njengomthetho wesizwe oyinkolelo yokwakha umphakathi, ukuzazisa nokwehluka kwesizwe kwezinye, ubugugu, ukuziphatha kanye nendlela yokuphilisana ngokwabelana kwabantu nokuhlanganisa impilo yabantu. Kulolu cwaningo kubhekwe iqhaza elibanjwe ngumkhakha wezobuciko namasiko ukuphumelelisa impokophelo yoMnyango Wezemfundo KwaZulu-Natal nokuyilapho kuye kwavela khona ukugqugquzela nokulondoloza amagugu esizwe kanye nokuthuthukisa imisebenzi yezobuciko namasiko njengeminye yemisebenzi esemqoka yalolu phiko. Kuye kwacutshungulwa eminye yemikhosi egujwa yisizwe samaZulu okubalwa phakathi kweminye, uMkhosi woMhlanga; uMkhosi weLembe (inkosi uShaka) kanye noMkhosi woKweshwama. Lapha kuye kwacutshungulwa umsuka kanye nomongo womkhosi ngomkhosi ngenhloso yokuthola ukufana okuqukethwe nokungaholela ekwakheni ukwazana kangcono ngenxa yomongo ofanayo oqukethwe yisiko lesizwe nesizwe. Lokhu kwenzeke ngokubheka neminye yemikhosi egujwa yisizwe samaNdiya okubalwa kuyo umgubho woBuciko Bomlomo; umgubho kaDiwali kanye naleyo egujwa ngokuhlanganyela kwezinhlanga ezahlukene zaKwaZulu-Natal okubalwa kuyo umgubho woKunambitha kanye noWesitimela. Phakathi kolwazi oluqoqiwe Iwalolu cwaningo, kuye kwavela lokhu okulandelayo njengalokho okungabamba iqhaza ukukhuthaza ukuzwana nokubekezelelana ngokwamasiko nokuvuselela ubuntu: ukufundisa ngamasiko; ukusebenzisa ubuciko namasiko ukuvuselela ubuntu; ukuthuthukisa izilimi zomdabu; ukuziqhayisa kwentsha ngesiko; ukukhuthaza ubusikoningi kanye nobuliminingi.
Meaning behind the use and wearing of traditional beadwork at Msinga Area.
(2000) Zungu, Bonisile Pretty Khethiwe.; Ndimande-Hlongwa, Nobuhle Purity.; Zungu, Phyllis Jane Nonhlanhla.
A study was conducted to determine the meaning that the people of Msinga area assign to the use and wearing of traditional beadwork. Many people in most areas of our country have adopted the western culture which brought along with it Christianity that led to a decline in the wearing and the use of traditional beadwork. Western civilization also divided the community into two categories, where one finds people who still adhere to traditional culture and those that are westernized. The question that this study aimed to address is to find out whether the people of Msinga area that are still adhering to their traditional culture still value the use and wearing of traditional beadwork. If they do so, what meaning do they assign to any type of beadwork they make and wear? Findings were that those people of Msinga area that are still adhering to their traditional culture, still value the use and wearing of traditional beadwork, and that they have an influence to those that are westernized who are now considering wearing their traditional beadwork as well.
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.
Naming, identity and gender constructions: a phenomenological study of Zezuru personal names.
(2019) Viriri, Maradze.; Ndimande-Hlongwa, Nobuhle Purity.
Names given to individuals among the Zezuru are not arbitrarily given but are rather carefully given to individuals based on one’s gender status. Personal names among the Zezuru do carry gender connotations. This study focused on how names reflect the gender status of the name bearer and obtained most of its insights from semantics, the critical discourse analysis theory, the backing theory, and the gender theory. Sources which included school registers, questionnaires, interviews, and focus group discussions were used to collect personal names which werein turn used for this study. The names that were used were from the period before Independence (1975-1979 to 1980 to date). This study recognized the already existing naming categories used by previous researchers, and went on to come up with new or alternative naming categories best suited for the study. The study found out that gendered names have far reaching effects on the bearers of the names. The descriptive backing, critical discourse analysis,and semantic and gender theories were found to be the best theories in coming up with the gendered meanings of the personal names used in this study. This study argues that it will make significant contributions to the body of knowledge in disciplines such as onomastics, semantics, pragmatics, anthropology sociology and others.
A socio-cultural approach to code-switching and code-mixing among speakers of IsiZulu in KwaZulu-Natal : a contribution to spoken language corpora.
(2012) Ndebele, Hloniphani.; Ndimande-Hlongwa, Nobuhle Purity.; Mazibuko, Ntombifikile.
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) .
Ucwaningo ngolimi lwesigodi isicele.
(2006) Nhlumayo, Victor Bafikile.; Ndimande-Hlongwa, Nobuhle Purity.
The present research examines the linguistic situation in the Lower South Coast of KwaZulu-Natal where isiZulu is used as the means of instruction and of administration, but IsiCele is used as home language by the Cele clan. The research was carried out in the areas of Ezingolweni, Emawuleni, Emfakuceba and KwaShonkweni, all being the Cele clans. Places known for use of Tekela and Lala dialects (Nhlangwini, Bhaca, IsiZansi, etc) have been investigated by other researchers. The research data was collected by asking questions to school leaving learners. The researcher also contacted educators, community leaders to examine the phenomenon such as language contact, language variations and language usage in the situation under investigation. He was also able to compile a sizeable list of lexical and further identified phonological and morphological variation from the standard language. The picture that emerges from the research is that the people under investigation (amaCele) speak a language with clear connection with their original language, which is isiThonga. The lexicon utilized for the expression of the material culture is however influenced by neighboring Xhosa an element that can be explained by the fact that for several decades the educators for the areas were drawn from the Cape. The material was then tested in taped conversations with elderly oral persons in rural areas. In the multicultural and the multilingual situation in South Africa, each wide spread cultural manifestation has a role to play and must be preserved as a treasure. The researcher suggests that ways should be found to encourage speakers of IsiCele to use with pride their language as an important tile in the cultural mosaic that is South Africa. It would be unwise and short-sighted to pursue a policy of blindly imposing Standard Zulu to obliterate the cultural heritage contained and manifested in IsiCele.
Ukuhlelwa kokufundwa kolimi lwesiZulu njengolimi lwesibili: kubhekwa abasebenzi kanye nabafundi basenyuvesi ya KwaZulu-Natal.
(2014) Nene, Buyani Gift.; Ndimande-Hlongwa, Nobuhle Purity.
Lolu cwaningo lubheka inqubomgomo yolimi yesikhungo semfundo ephakeme iNyuvesi YaKwaZulu-Natali, ngokubheka ukuhlelwa kokufundwa kolimi lwesiZulu njengolimi lwesibili, kubhekwa abasebenzi kanye nabafundi baseNyuvesi YaKwaZulu-Natali. Lolu cwaningo lungena ngaphansi komkhakha wokuhlelwa kolimi. Izilimi zomdabu kufanele zibambe iqhaza elikhulu empilweni yabantu baseNingizimu Afrika ukuze abantu bezokwazi ukuzithuthukisa ngazo. Izikhungo zemfundo ephakeme kumele zikusukumele ukulondoloza kanye nokuthuthukisa izilimi zomdabu. INyuvesi YaKwaZulu-Natali yona isiphumele obala ukuthi izothuthukisa ulimi lwesiZulu. Lokhu kufakazelwa yinqubomgomo yayo yolimi egqugquzela ubulimimbili (isiZulu kanye nesiNgisi). INyuvesi YaKwaZulu-Natali yakhipha isinqumo sokuthi bonke abafundi abazokwenza unyaka wokuqala eziqwini eziphansi kusukela ngonyaka wezi-2014 kuzodingeka ukuba bafunde isiZulu, njengesidingo sokuphothula iziqu. Izinhloso zalolu cwaningo ukuthola uvo lwabafundi kanye nabasebenzi besikhungo esiphakeme iNyuvesi YaKwaZulu-Natali ngokufundwa kanye nokufundiswa kwesiZulu, ukuhlola izinhlelo zokufundiswa kwesiZulu eNyuvesi YaKwaZulu-Natali kanye nokuhlola imivuzo yezemfundo ngokufundiswa kwesiZulu eNyuvesi YaKwaZulu-Natali. Indlela esetshenzisiwe ukuqoqa ulwazi kulolu cwaningo yikhwalithethivu (qualitative). Amasampula angahleliwe asetshenzisiwe ukuze wonke umuntu abe nethuba elilinganayo lokubamba iqhaza kulolu cwaningo. Ukubuzwa kwemibuzo engahleliwe kwenziwe ukuthola ulwazi kubafundi kanye nabasebenzi. Lolu hlobo lwemibuzo yilona obelufanele lolu cwaningo ukuze ababambiqhaza bezokhuluma ngokukhululeka. Kubuye kwahlaziywa osomqulu abakhuluma ngenqubomgomo yolimi kanye nezindaba zamaphephandaba ezikhuluma ngenqubomgomo yolimi yaseNyuvesi YaKwaZulu-Natali. Injulalwazi i-Language Management Theory (LMT) iyona esetshenzisiwe ukuhlaziya ulwazi. Kulolu cwaningo kuphakanyiswe ukuthi, bekuvele kunesidingo sokuthi esisodwa sezikhungo eziphakeme ezikhona esiFundazweni saKwaZulu-Natali sithuthukise isiZulu njengolunye lwezilimi ezisemthethweni zesifundazwe.
Ukuqhathaniswa kwezibongo zabantu basentshonalanga-Afrika, Empumalanga- Afrika Nezabasemzansi-Afrika Njengenkomba yesiko lobuzwe obubodwa base- Afrika.
(2001) Ndimande-Hlongwa, Nobuhle Purity.; Zungu, Phyllis Jane Nonhlanhla.
This research is entitled «A comparative study of Western, Eastern and Southern African surnames as a reflection of African identity" In this study the researcher looked at the historical Origins of surnames in the world, making references of countries including Britain, Scotland, China and India. The researcher then came to the African continent, where she targeted Western, Eastern and Southern Africa as areas of research. The reason for choosing these three parts of Africa is because they fall under the largest language family in the continent i.e. Niger-Kordofanian. The analysis of the findings reveals some similarities between naming practices among Western, Eastern and Southern African Kintu language groups. In the analysis of African surnames, it came out very clear that in these three parts of Africa most surnames are derived from people's names, especially male names; time of the day; animal names; weather condition and from natural phenomenon. Looking at African traditional religion, it came out from the research that in these three parts of Africa there are three categories of religion i.e. Christianity, African religion and Islamic religion. In this particular research religion came through because the findings reveal that religion had an important impact on naming in Western, Eastern and Western Africa and also in other countries in Europe as well. This research gives a proof that Bantu/Kintu languages spoken in Western, Eastern and Southern Africa are related due to common origin from the ancestor language called Proto Bantu. The language relations and the common origin from one ancestor language resulted in similar cultures and similar naming practices among the three parts of Africa. IQOQA Isihloko salolu cwaningo sithi! "Ukuqhathaniswa kwezibongo zaseNtshonalanga-Afrika, eMpumalanga-Afrika, naseMzansi-Afrika njengenkomba yobuzwe obubodwa base-Afrika". Kulolu phando umcwaningi ubheke umlando wokudabuka kwezibongo emhlabeni, ube esegcizelela ukudabuka kwezibongo eBrithani, eScotland, eChina naseNdiya. Umcwaningi ube esebuya eza ezwenikazi i-Afrika lapho eqoke khona ukusebenzisa amazwe aseNtshonalanga-Afrika, eMpumalanga-Afrika naseMzansi-Afrika. Isizathu sokuqoka lezi zizinda ezintathu e-Afrika ngesokuthi amazwe alapha angena ngaphansi komndeni omkhulu e-Afrika obizwa ngokuthi i-Niger-Kordofanian. Uma kuhlaziywa okutholakele ngokocwaningo kuyatholakala ukuthi kukhona ukwefanana ezindleleni ezisetshenziswayo uma kwethiwa amagama nezibongo eNtshonalanga-Afrika, eMpumalanga-Afrika naseMzansi-Afrika. Kutholakale. futhi ukuthi izibongo eziningi zethiwe zisuselwa emagameni abantu, ikakhulukazi emagameni abantu besilisa; esikhathini sosuku, emagameni ezilwane, esimweni seZulu kanye nasezintweni eziyimvelo. Kuthe uma sekubhekwa ngeso lenkolo yase-Afrika kwatholakala ukuthi zintathu izinhlobo zenkolo ezikhona : inkolo yobuKristu, yeSintu neyamaSulumane. Kulolu cwaningo, inkolo ingene ngoba kutholakale ukuthi ineqhaza elikhulu elibambile ekwethiweni kwamagama eNtshonalanga"Afrika, eMpumalanga-Afrika naseMzansi-Afrika kanye nakwamanye amazwe eYurophu. Lolu cwaningo lunikeza isiqiniseko sokuthi izilimi zabantu ezikhulunywa eNtshonalanga-Afrika, eMpumalanga-Afrika naseMzansi-Afrika zihlobene ngenxa yokudabuka kukhokho oyedwa wolimi. Ubuhlobo obudalwe ulimi ngokudabuka ndawonye yilona olungumphumela wamasiko kanye nezindlela zokwetha amagama nezibongo ezifanayo eNtshonalanga-Afriaka eMpumalanga-Afrika, naseMzansi-Afrika.
Ukusetshenziswa kolimi lokufunda, ukufundisa nokuhlola ezikoleni zase-Harrismith, esifundazweni sase-Free State.
(2017) Gumbi, Patrick Phephani.; Ndimande-Hlongwa, Nobuhle Purity.
Izinhloso zocwaningo ukuhlola inqubomogomo yolimi, yezikole zase-Harrismith, esifundazweni sase-Free State, lapho iqhathaniswa nezinqubomgomo zolimi zikazwelonke neyesifundazwe. Kungakho-ke lolu cwaningo luzobheka ukuthi bukhona yini Na ubulungiswa ukusetshenzisweni kwezilimi ezisemthethweni, ikakhulu isiZulu nesiSuthu njengezilimi zokufunda, ukufundisa nokuhlola, esifundazweni sase-Free State, ezikoleni zase-Harrismith. Wonke umfundi unelungelo lokufunda ngolimi aluzwa kangcono naluthandayo. Kungakho-nje izinhlosongqangi zocwaningo kuwukuhlolisisa ukuthi nembala izikole zase-Harrismith zinayo inqubomgomo yolimi ehambisanayo noma efuze leyo kaHulumeni kazwelonke; ukuthola imizwa nemicabango yothisha nabafundi malungana nenqubomgomo yezikole zabo kanye nokubheka ukuthi iziphi izingqinamba ezingaba khona ngolimi oluqokelwe ukufunda, ukufundisa nokuhlola. Lolu cwaningo luholwe i-Transformative pharadaymu lwase lusebenzisa izindlela zokucwaninga zobunjalo-botho. Kusetshenziswe izihlolombuzo ukuqoqa ulwazi ngalokho okucatshangwa ngababambiqhaza. Izingxoxo nezingxoxo zamaqoqo zisetshenziselwe ukuqoqa ulwazi kothisha nabafundi. Lama thuluzi abalulekile kulolu cwaningo ngoba anike ababambiqhaza ukuthi baveze ukujula kwemizwa nemicabango yabo. Ukubukela kusetshenziselwe ukuqoqa ulwazi oluveza ukulandelwa noma ukungalandelwa kwenqubomgomo, ezindlini zokufundela. Lolu cwaningo lube selusebenzisa izinjulalwazi ezimbili, injulalwazi egxekayo neyokonganyelwa kolimi. Umsebenzi wenjulalwazi egxekayo ukungena igamanxe emhlabeni wokwenzeka kwezinto ukuze kucaciswe izinto okuyizo eziyisisekelo sobudlelwano phakathi kwabantu. Iphinde ihlaziye izidingo, izifiso nezimfuno eziqhudelanayo phakathi kwezinhlobo ezahlukane zamaqembu kanye nabantu emiphakathini. Kanti injulalwazi yokonganyelwa kolimi yona igxila emalungelweni olimi, ulimi lwebele njengolimi olungasetshenziselwa ukufunda kanye nokuhlelwa kolimi. Ulimi ngokwale njulalwazi, luyisisekelo samalungelo. Phakathi kwezinto ezihamba phambili kulokho okutholwe ucwaningo, ukuqhubeka kokushaywa indiva kwezilimi zomdabu zase-Afrika, njengezilimi zokufunda, ukufundisa nokuhlola. Lesi sihlava sibi ngoba asigcini nje kuphela ngokubulala ubulungiswa kodwa futhi kumele sibukwe njengemizamo yokubhebhezela ingcindezelo yabomdabu base-Afrika kanye nezilimi zabo. Kungenxa yalezi zizathu-ke okwenze ngenza iziphakamiso ngokwakhiwa kabusha kwengqubomgomo yolimi yezikole ezoqoka izilimi zomdabu zase-Afrika njengezilimi zokufundisa nokuhlola. Ukusetshenziswa kwezilimi zomdabu zase-Afrika njengezilimi ezengeziwe zokufunda, ukufundisa nokuhlola kungashintsha izimpilo zabafundi balezi zilimi; kubanike ithuba lokuhlomula ezithelweni zenkululeko elwelwe kanzima.
The use of African languages as an economic resource : the case of IsiZulu in the region of KZN.
(2010) Nzama, Simangele.; Ndimande-Hlongwa, Nobuhle Purity.
This research's aim was to try and bring language awareness to the citizens of this country hence economic matters are exclusive. One broad area of interest that overwhelmed me and formed the basis of this research was the challenge that asks, “What economic benefit do the African languages have for the citizens of this country?”. I have identified Proudly South African companies around Durban such as Unilever Pty (Ltd), Nestle, Telkom SA. as research sites. These companies were chosen precisely because some of their products and services are Proudly South African. Above all, their brands are commonly used by consumers and customers in KwaZulu-Natal (KZN), the rest of SA and internationally. This research has also used the citizens of Durban and greater Metropolitan areas such as, Umlazi, Sobantu, EMpangeni, Student residences, hostels. etc as a secondary data. Self completion questionnaires were used in this study. Internet interview survey was employed. Key results of the study proved that almost 76% of the language communication in workplaces is done in English. As well as 72% of the respondents prefer to speak English with their superiors. However, the results also indicate that 95% of the participants do support local companies which is a good sign to local business communities. And above all, more than 80% of participants are pronouncing to be Proudly South Africans. And the Proudly South African concept to most of the participants means; “Home-brew, Original Products from „emzansi‟, Black and proud”. This concludes therefore, the core hypothesis of this study which ask, ”Can isiZulu be the economic resource of this region?” the majority of 95% of the respondents agree that isiZulu can be the economic resource for this region. Although language seems to be a barrier to some extent, this piece of work has proved positive results that can be manipulated.
Ushintsho ekwethiweni kwamagama abantu abangamaZulu esifundweni sase Mkhanyakude ngemuva konyaka wezi 2000.
(2015) Dlamini, Gladness Bongephiwe.; Ndimande-Hlongwa, Nobuhle Purity.
This study is an investigation of shift in naming practices among the Zulu speaking people at UMkhanyakude District. It seeks to illustrate the different patterns of naming that are as a result of the change in naming practices and to explore the views and perceptions of the Zulu speakers on shift in naming practices. Naming is a universal cultural practice. In every society in the world, people are given names. How the names are bestowed, the practices and rituals involved and interpretations attached to the names vary from society to society and from one culture to another and changes from time to time. In this study, the researcher employed a qualitative method to examine the shift in naming practice among the Zulu at UMkhanyakude District post-2000. According to Creswell (2009:4), qualitative research is a means for exploring and understanding the meaning individuals or groups ascribe to a social or human problem. A little bit of quantitative research method has also been used. The interpretive paradigm was used in this particular study. This is important because research undertaken with an interpretive paradigm in mind focuses on social relationships, as well as the mechanisms and processes through which members in a setting navigate and create their social worlds. Unstructured interviews were conducted by the researcher at UMkhanyakude District. At least twenty informants between the ages of 18 to 50 were interviewed in this particular study.