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Tydskrif vir Letterkunde
On-line version issn 2309-9070 print version issn 0041-476x, tydskr. letterkd. vol.54 n.2 pretoria 2017, http://dx.doi.org/10.17159/tvl.v.54i2.2981 .
BOOK REVIEWS
Learning Zulu: A secret history of language in South Africa
Mark Sanders. Johannesburg: Wits University Press, 2016. 191pp. EAN: 978-1-86814-870-7.
Taking a leaf from the book under review, I'll start by injecting an autobiographical element. Much of what Sanders examines here echoes my own experience, after Zimbabwe's independence, of heading to a remote mission school to teach for two years. Part of my purpose was to learn better Shona, the majority language from which I had been systematically discouraged by my colonial education. It was, in a way, a gesture of reparation, or addressing a nagging "white guilt", or at least of assuaging a sense of fruitless loss and exclusion. I was nowhere near as successful in attaining fluency as Sanders seems have been in learning Zulu; and now that I live in the Eastern Cape, my efforts to learn Xhosa have been similarly patchy and faltering. One thing is evident throughout Sanders's dense discussions: long-term, assiduous application and periods of total immersion are vital-and as he points out, few whites in South Africa have carved out the time and energy to do so, while willy-nilly expecting the black majority to learn their language. (An endnote does aver that, according to census figures, a surprising 16,000-plus whites, and a similar number of Indians, in KwaZulu-Natal, list Zulu as their first language.)
Hence, as Sanders outlines it, a white person learning an African tongue in South Africa is inevitably shackled to the unequal past distribution of linguistic power; that learning has to be a gesture of reparation at a deeply psychological level, and failures or shortfalls can be generative of feelings as powerful as a "paranoia". Those failures (mine included) are routinely explained away in what Sanders calls a "sanctioned ignorance" (18): the oft-professed wish to learn is "disavowed, a wall of 'buts' erected against it [so that] one begins to suspect the operation of a deeply rooted prohibition" (23), a "shabby concentrate of inhibition" that emerges not just from apartheid education but a longer-lasting "anal-sadistic arrogation of violent sovereign decision" (racism, in short, he doesn't quite say) (30).
To the extent that various whites have learned or tried to learn Zulu, the results constitute, in Sanders's subtitle, a "secret history" of language in South Africa-by which he really means that "it has not been recorded before, save in fragmentary form. Whereas the moreand less-alienating effects on Africans of colonial language teaching have been well attested, accounts of which are justly canonical, the meaning of learning an African language, for colonial of European descent [...] has scarcely been explored" (9).
Using as a narrative thread his own long-term experiences of learning Zulu both in South Africa and the United States (he is now a professor of comparative literature at New York University), Sanders explores in intricate and fascinating detail a number of case studies of whites learning Zulu. He shows convincingly how such efforts are laden with, and compromised by, complexly involuted and ironic psychopolitical dynamics inseparable from the wider politics of the times.
The cases range widely, each supported by impressively compact historical and political background: the role of Bishop Colenso and the first standardised dictionaries; the formation and history of "Fanakolo" (my childhood's Chilapalapa); "the awful but popular bowdlerisations of Zulu represented by the stageshow Ipi Tombi (in a school production of which Sanders once acted the "100% Zulu boy"); the career of Johnny Clegg, the honorary "White Zulu"; the role of Zulu normativity in 2008's xenophobic outrages; through to the case of another "100% Zulu Boy", Jacob Zuma, with particular reference to the avowedly "Zulu" masculinity that underpinned the then presidential candidate's rape charge and acquittal.
In an especially subtle exploration, Sanders unpacks implications and aporias in Sibusiso Nyembezi's Zulu primers, Learn Zulu and Learn More Zulu, key learning texts in Sanders's trajectory:
an understated-significant because so understated-critique of apartheid showing through its apparently inoffensive surface. Nyembezi (d.2000) was also a substantial novelist in Zulu; but apart from discussion of those novels, Sanders offers an exegesis of Nyembezi's translation into Zulu of Alan Paton's Cry the Beloved Country (Lafa elihle kakhulu). The handling and presentation of the Zulu language in the English original is problematic enough; but what happens when Nyembezi is faced with the problem of (re)translating the Reverend Kumalo's gentle "correction" to the white Jarvis boy's "mistake" in Zulu, when the correction itself is erroneous according to the standard or "correct" Zulu in which Nyembezi is writing, and which he advocates in his primers? A fascinating problem, indeed.
The emergence of a standard or "high" Zulu, often attached to the norms of the royal family, lies behind this example. Sanders, drawing on a swathe of recent scholarship on the emergence of the Zulu state and on what might constitute "Zulu identity", shows that that identity was always fraught, malleable, periodically fragmented to the point of civil war, and is still under contestation. (Two years ago I was privileged to attend a mass meeting, called by King Zwelithini at one of his rural palaces, engineered to reconcile "core Zulu" and "Mkhize" segments of what has sometimes, and sometimes not, functioned as a unitary Zulu identity.) In the 2008 xenophobia, knowledge of abstruse, even archaic Zulu concepts, also sometimes associated with the royal core, would be used as a test for foreigners; failure could provoke violent expulsion.
As with "standard Shona" in Zimbabwe, which only emerged, through the efforts of missionary lexicographers comingling and choosing between the various related-but-different dialects, in around 1910, the status and solidification of a standard or "pure" Zulu, evolving through the efforts of Colenso, Grout, Bleek and other literate dictionary-makers, was a fraught and politically contingent business. So too then is the business of translation, not centrally theorised but a necessarily constant presence in this study.
Sanders makes mileage of two particular Zulu phrases. The first is the sentence ngicele uxolo (I beg forgiveness), which becomes a sign of Sanders's "making good", a reparation. The shadow of the Truth and Reconciliation Commission is unavoidable here, and the author's grappling with this impulse governs the study.
The second phrase is ulimi lwebele, language-of-the-breast, Zulu as the "mother-tongue", literally that which one imbibes with one's mother's milk. Sanders meshes this with an underpinning of psychoanalytic theory, invoking Freud and Melanie Klein. I'm personally not convinced by it all, perhaps because it is rather patchily explicated: "To continue the endeavour to make good would be to summon the courage to bring the words of the language themselves into one's mouth [...] and so to master the phallic meaning of the name of the language, in other words the threat of castration that led to the name being used as a fetish." (98)
Really? Sanders anticipates precisely such a bemused reaction early on, asserting that if his "use of psychoanalysis might from time to time sound hyperbolic, that is deliberate". He is using it, he says, as a "brake" on his own confessional mode; even as he searches for a generalizing theory, he evidently worries about a propensity to feel a troubling "superiority" (63) to other whites who haven't studied Zulu as he has. While this may be true enough, there recur traces of something slightly defensive, as if allaying persistent anxieties-and incidentally drawing us (other South African whites, that is) into them.
The case of Zuma's rape case seems tailor-made for Freudian-Kleinian phallic theories. Sanders's discussion hinges on subtle yet crucial (mis)translations of a key line Zuma uttered in his defence, to the effect that "in Zulu culture" a woman's arousal needed to be satisfied or the man risked being accused of rape. Again somewhat melodramatically, Sanders now-because he has been trying so hard to suckle at the breast of Zulu-feels himself obscurely implicated in a distasteful quasi-nationalist form of masculinism. This intersects with doubts about Zuma's own "Zuluness", since he is ancestrally Nxamalala, a group incorporated by Shaka but that "remained peripheral and also subaltern". Such marginalities have to be suppressed in the project of learning a generalizable "isiZulu". He ends this section with what works as a summation of the book, as well as on a self-mocking re-simplification:
If realizing this generalization of learning is not ready to be admitted to consciousness, it nevertheless remains for the learner of Zulu, as historically determined-the Jarvis boy, the white reader of Fanakolo handbooks and Nyembezi's Learn More Zulu, the non-Zulu African migrant, me-to join the critical Zulu scholar or intellectual in order to effect this generalization by loosening the identification with the name-which in the story I am telling myself about myself-is also the masculinist and heteronormative phantasy-identification with the agent of sexual violence. Whatever the size of the phalli outside the court, and of the carnivalesque wooden imishini [machine guns], the Presidential penis is just a penis. And Zulu is, after all is said and done, just another language. (114)
Coming from a scholar whose previous books are entitled Complicities: The Intellectual and Apartheid (2002) and Ambiguities of Witnessing (2014), one might expect an attunement to deep complexities-even when Sanders injects some critical jibes about academics' propensity to overcomplicate things. Yet there were places I wanted to wield my Occam's Razor in the midst of some rather abstruse and entangled passages: at one point he employs, almost self-parodically, that common academic impulse to cite several fashionable sources in rapid succession: "what N P Van Wyk Louw called a bestaanreg [...] what Freud calls Nachträglichkeit [...] what Jacques Lacan called the Symbolic [...] what Lacan called the Imaginary" (78), these all within twelve lines. He admits theory has limits: "the sheer contingency of some of the events narrated in turn challenges the final say of psychoanalysis as a theoretical framework" (10). He has covered his back, all right.
This may also be responsible for his ending the book somewhat inconclusively, rather like the classic meandering "familiar essay" (10), with "everything [rendered] unknowable and unverifiable" (144). This is probably wise-and his frustrations will echo others'. That said, this review has scarcely begun to reflect the book's attentiveness to nuance, the density of erudition, and the courage with which Sanders faces South Africans with both the necessities for, and the problematics of, cross-cultural language-learning. Learning Zulu is a very important, unquestionably groundbreaking study.
Dan Wylie Rhodes University. Grahamstown [email protected]
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The four major ethnic divisions among Black South Africans are the Nguni, Sotho, Shangaan-Tsonga and Venda. The Nguni represent nearly two thirds of South Africa's Black population and can be divided into four distinct groups; the Northern and Central Nguni (the Zulu-speaking peoples), the Southern Nguni (the Xhosa-speaking peoples), the Swazi people from Swaziland and adjacent areas, and the Ndebele people of the Northern Province and Mpumalanga. Archaeological evidence shows that the Bantu-speaking groups, that were the ancestors of the Nguni, migrated down from East Africa as early as the eleventh century - see South Africa's general history timeline .
Language, culture and beliefs:
The Zulu language, of which there are variations, is part of the Nguni language group. The word Zulu means "Sky" and according to oral history, Zulu was the name of the ancestor who founded the Zulu royal line in about 1670. Today it is estimated that there are more than 45 million South Africans, and the Zulu people make up about approximately 22% of this number. The largest urban concentration of Zulu people is in the Gauteng Province, and in the corridor of Pietermaritzburg and Durban. The largest rural concentration of Zulu people is in Kwa-Zulu Natal.
IsiZulu is South Africa's most widely spoken official language. It is a tonal language understood by people from the Cape to Zimbabwe and is characterized by many "clicks". In 2006 it was determined that approximately 9 million South Africans speak Xhosa as a home language.
The following overview of the language was written by B.P. Mngadi for UNESCO's World Languages Report (2000):
"The writing of Zulu was started by missionaries in the then Natal. The names J W Colenso, S B Stone, H Callaway and Lewis Grant are among the prominent. They taught the first people with whom they made contact, spreading the word of God, basic writing skills in Zulu. Magema Fuze, Ndiyane and William were among the very first who were taught communicative English and basic writing skills at about 1830-1841. The first Zulu Christian booklet was produced by Newton Adams, George Newton and Aldin Grout (1837-8) titled "Incwadi Yokuqala Yabafundayo" which dealt with the spelling of Zulu words and the history of the Old Testament. Between 1845 and 1883, the first translated version of the Bible was produced in very old Zulu orthography. In 1859 the first Zulu Grammar Book by L. Grout was produced".
Its oral tradition is very rich but its modern literature is still developing. J.L Dube was the first Zulu writer (1832) though his first publication was a Zulu story written in English titled "A Talk on my Native Land" . In 1903 he concentrated in editing the newspaper "Ilanga LaseNatali" . His first Zulu novel "Insila kaShaka" was published in 1930. We see a steady growth of publications especially novels from 1930 onwards.
The clear-cut distinction made today between the Xhosa and the Zulu has no basis in culture or history but arises out of the colonial distinction between the Cape and Natal colonies. Both speak very similar languages and share similar customs, but the historical experiences at the northern end of the Nguni culture area differed considerably from the historical experiences at the southern end. The majority of northerners became part of the Zulu kingdom, which abolished circumcision. The majority of southerners never became part of any strongly centralised kingdom, intermarried with Khoikhoi and retained circumcision.
Many Zulu people converted to Christianity under colonialism. However, although there are many Christian converts, ancestral beliefs have not disappeared. Instead, there has been a mixture of traditional beliefs and Christianity. Ancestral spirits are important in Zulu religious life, and offerings and sacrifices are made to the ancestors for protection, good health, and happiness. Ancestral spirits come back to the world in the form of dreams, illnesses, and sometimes snakes. The Zulu also believe in the use of magic. Ill fortune such as bad luck and illness is considered to be sent by an angry spirit. When this happens, the help of a traditional healer is sought, and he or she will communicate with the ancestors or use natural herbs and prayers, to get rid of the problem.
Late nineteenth-century postcard of Zulu Warriors (note the Europeans in the background)
The Zulu are fond of singing as well as dancing. These activities promote unity at all transitional ceremonies such as births, weddings, and funerals. All the dances are accompanied by drums and the men dress as warriors (see image).
Zulu folklore is transmitted through storytelling, praise-poems, and proverbs. These explain Zulu history and teach moral lessons. Praise-poems (poems recited about the kings and the high achievers in life) is becoming part of popular culture. The Zulu, especially those from rural areas, are known for their weaving, craft-making, pottery, and beadwork.
The Zulu term for "family" (umndeni) includes all the people staying in a homestead who are related to each other, either by blood, marriage, or adoption. Drinking and eating from the same plate was and still is a sign of friendship. It is customary for children to eat from the same dish, usually a big basin. This derives from a "share what you have" belief which is part of Ubuntu (humane) philosophy.
Long ago, before the Zulu were forged as a nation, they lived as isolated family groups and partly nomadic northern Nguni groups. These groups moved about within their loosely defined territories in search of game and good grazing for their cattle. As they accumulated livestock, and supporters family leaders divided and dispersed in different directions, while still retaining family networks.
The Zulu homestead (imizi) consisted of an extended family and others attached to the household through social obligations. This social unit was largely self-sufficient, with responsibilities divided according to gender. Men were generally responsible for defending the homestead, caring for cattle, manufacturing and maintaining weapons and farm implements, and building dwellings. Women had domestic responsibilities and raised crops, usually grains, on land near the household.
By the late eighteenth century, a process of political consolidation among the groups was beginning to take place. A number of powerful chiefdoms began to emerge and a transformation from a pastoral society to a more organised statehood occurred. This enabled leaders to wield more authority over their own supporters and to compel allegiance from conquered chiefdoms. Changes took place in the nature of political, social, and economic links between chiefs of these emerging power blocs and their subjects. Zulu chiefs demanded steadily increasing tribute or taxes from their subjects, acquired great wealth, commanded large armies, and, in many cases, subjugated neighbouring chiefdoms.
Military conquest allowed men to achieve status distinctions that had become increasingly important. This culminated early in the nineteenth century with the warrior-king Shaka conquering all the groups in Zululand and uniting them into a single powerful Zulu nation, that made its influence felt over southern and central Africa. Shaka ruled from 1816 to 1828, when he was assassinated by his brothers.
Shaka recruited young men from all over the kingdom and trained them in his own novel warrior tactics. His military campaign resulted in widespread violence and displacement, and after defeating competing armies and assimilating their people, Shaka established his Zulu nation. Within twelve years, he had forged one of the mightiest empires the African continent has ever known. The Zulu empire weakened after Shaka's death in 1828.
One of the most significant events in Zulu history was the arrival of Europeans in Natal. By the late 1800s, British troops had invaded Zulu territory and divided Zulu land into different chiefdoms. The Zulu never regained their independence ( see Anglo-Zulu Wars ).
Natal received "Colonial government" in 1893, and the Zulu people were dissatisfied about being governed by the Colony. A plague of locusts devastated crops in Zululand and Natal in 1894 and 1895, and their cattle were dying of rinderpest, lung sickness and east coast fever. These natural disasters impoverished them and forced more men to seek employment as railway construction workers in northern Natal and on the mines in the Witwatersrand.
The last Zulu uprising, led by Chief Bambatha in 1906, was a response to harsh and unjust laws and unimaginable actions by the Natal Government. It was sparked off by the imposition of the 1905 poll tax of £1 per head, introduced to increase revenue and to force more Zulus to start working for wages. The uprising was ruthlessly suppressed ( see Bambatha Rebellion ).
The 1920s saw fundamental changes in the Zulu nation. Many were drawn towards the mines and fast-growing cities as wage earners and were separated from the land and urbanised. Zulu men and women have made up a substantial portion of South Africa's urban workforce throughout the 20th century, especially in the gold and copper mines of the Witwatersrand. Zulu workers organized some of the first black labour unions in the country. For example, the Zulu Washermen's Guild, Amawasha, was active in Natal and the Witwatersrand even before the Union of South Africa was formed in 1910. The Zululand Planters' Union organized agricultural workers in Natal in the early twentieth century.
The dawn of apartheid in the 1940s marked more changes for all Black South Africans, and in 1953 the South African Government introduced the "homelands" . In the 1960s the Government's objective was to form a "tribal authority" and provide for the gradual development of self-governing Bantu national units. The first Territorial Authority for the Zulu people was established in 1970 and the Zulu homeland of KwaZulu was defined. On 30 March 1972 the first Legislative Assembly of KwaZulu was constituted by South African Parliamentary Proclamation.
Chief Mangosutho (Gatsha) Buthelezi , a cousin of the king, was elected as Chief Executive. The town of Nongoma was temporarily consolidated as the capital, pending completion of buildings at Ulundi. The 1970s also saw the revival of Inkatha, later the Inkatha Freedom Party (IFP) , the ruling and sole party in the self-governing KwaZulu homeland. Led by Chief Minister Mangosutho Buthelezi, Inkatha worked within the NP governments system, but it opposed homeland independence, standing for a non-racial democracy, federalism, and free enterprise.
Military prowess continued to be an important value in Zulu culture, and this emphasis fuelled some of the political violence of the 1990s. Buthelezi's nephew, Goodwill Zwelithini , was the Zulu monarch in the 1990s. Buthelezi and King Goodwill won the agreement of ANC negotiators just before the April 1994 elections that, with international mediation, the government would establish a special status for the Zulu Kingdom after the elections. Zulu leaders understood this special status to mean some degree of regional autonomy within the province of KwaZulu-Natal.
Buthelezi was appointed minister of home affairs in the first Government of National Unity in 1994. He led a walkout of Zulu delegates from the National Assembly in early 1995 and clashed repeatedly with newly elected President Nelson (Rolihlahla) Mandela. Buthelezi threatened to abandon the Government of National Unity entirely unless his Zulu constituency received greater recognition and autonomy from central government control.
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We are often asked why our ZuluMites teachers only speak Zulu to the children. Through both extensive research, and based on our own experience, we know that a complete immersion in the target language to be the most effective way to learn language for the following reasons:
Functional Language Ability
ZuluMites is focused on developing functional language ability. We believe that children will only use the language if they develop an identity and a sense of ownership of the language. We do not see any value in the rote learning of vocabulary that has no context, and cannot be used by the child. By speaking only in Zulu, the child is exposed to vocabulary in its correct context; as part of a full Zulu sentence. This enables the child to grasp the rhythm, tone and pitch of the language in context.
Obviously our sentences are modified to slow, simplified speech, combined with actions and visual cues in the early stages of learning (much like someone would acquire their first language). There is also much repetition of these sentences across contexts, so children get familiar with sentence structure and are sensitive to the minor changes as they happen: i.e. “I jump, you jump, we jump” “I sit, you sit, we sit” Throughout our programme, they are seeing real life settings in which they can use their Zulu ability and grow in speaking confidence (because they have to) instead of simply learning a list of words for no reason, or learning grammar structures of sentences they cannot yet construct themselves.
The Child’s Ability
A child’s brain is more than capable of making language associations and meaning from a complete immersion environment, and we do our children a disservice thinking that they need everything to be explained to them, or that they cannot function in the world unless they understand everything around them. This is certainly not the case when children learn their first language, nor is it true when acquiring second and third languages. When we give space for children to connect songs to words, and for their brains to work things out for themselves, we ensure they will both use and remember the vocabulary in the future.
ZuluMites uses songs, games, actions, pictures, visual objects, repetition and routine to ensure that all the scaffolding is in place for connections to be made in a child’s brain and for them to recall and remember useful vocabulary. You do not need to explain that “Ngi” means “I” in a sentence, because when you point to yourself and say “Ngi” – this is adequate association for a child’s brain to make the connection for itself.
Although learning a new language is mentally taxing, and none of us like the feeling of discomfort or being lost, it is a vital step towards inherent motivation (ask anyone who has ever travelled to a foreign country and needed to buy their own dinner). In order to progress, a season of not being able to understand or communicate effectively must be endured. This uncomfortable state is where real learning takes place – when the child is forced to draw deeply on what they know, to look for clues, and to make educated assumptions about what is being said. This is a very good skill, not just for language learning but for general mental and cognitive development.
Dominance of Zulu language and Culture
It is natural for the English children to want to speak English to their teacher and to each other, as this is the language they are most comfortable in and takes the least amount of effort. But by allowing English to take precedence in the Zulu classroom, we are perpetuating the idea that English is the more dominant language in any setting.
We believe that it is the role of the Zulu teacher to push back on that dominance and promote the learning of his/her language as equally valuable and necessary for the students. By using English in the classroom, we inforce the belief that Zulu is of no great importance or use, and is merely a subject of academic interest – because Zulu people will speak to you in English anyway.
Only by speaking Zulu in the class can the children be convinced that the language is of value, both culturally and functionally, and should therefore be respected, and an effort made to attain it.
By creating a Zulu-only environment, and discouraging the use of English, children are forced to struggle through the process of communicating in the target language which is a key step in developing functional ability. Without this necessity, a child is simply unmotivated to learn the language. The brain is highly efficient, and will not retain information it does not have to (a prime example of this would be the fact that people no longer remember cell phone numbers from memory, because our brains know that we are seldom without our cell phones and our contacts).
By creating a “forced necessity” we are communicating to our brains to stay engaged in the class, retain information, manipulate it accordingly and respond appropriately. This kind of necessity does not come from an English speaking environment, and instead must be deliberately constructed by the Zulu teacher. This will mean that communication is mostly ‘one-way’ (teacher to child) in the early stages, but through persistence the child will developsuperior language ability compared to those taught using English, as research suggests. One of the main reasons that South African schools have been unsuccessful in teaching children to speak Zulu is because they are using English to teach it, and not providing this necessity to speak.
Time in the language
Another reason why children are not acquiring Zulu (or any other) language is that there is not sufficient time exposed to that language. Research supports that children require enough exposure to a language before they can become proficient to a certain level; but if we are using our class time with a dedicated Zulu speaker to explain things in English, we are dwindling our already slim exposure to Zulu down even further. If in a 30 min lesson, a child actually hears 30 min of only isiZulu, they will acquire the language much faster and with more competence than a child who, in a 30 min Zulu lesson, only hears 10 words of Zulu amongst predominantly English sentences.
The ZuluMites methodology is radically different to the Zulu teaching happening in most schools in South Africa today, because it is results-driven.
Our Zulu-only teaching environment is our significant value-add, going against the traditional way of teaching second languages that has been ineffective over the years. We can assure parents, that while our approach is so different, it is coupled with fun and energy, delivered by specially trained Zulu teachers, who take pride in their language and culture and pass that passion onto their students.
When it comes to language, ZuluMites is based on the philosophy that language is part of life and cannot be taught in isolation. By combining language learning with an activity, it is both more memorable and more fun! By giving children a reason to speak the language and an environment where they can use it is, we believe, the best classroom model for teaching language. We make learning isiZulu accessible, fun and practical, with a focus on younger learners. Our methodology leverages high teacher to student ratio, native speakers, a full immersion environment, and a practical activities-based curriculum that we have developed ourselves.
Should you have any further questions about our methodology, please do not hesitate to be in touch.
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IsiZulu Past Exam Papers (Grade 12, 11 & 10)
Find IsiZulu Grade 12 Past Exam Papers (Grade 12, 11 & 10) | National Senior Certificate (NSC) Solved Previous Years Papers in South Africa.
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This guide provides information about IsiZulu Past Exam Papers (Grade 12, 11 & 10) for 2019, 2018, 2017, 2016, 2015, 2014, 2013, 2012, 2011, 2010, 2009, 2008 and others in South Africa. Download IsiZulu Past Exam Papers (Grade 12, 11 & 10) in PDF with marking scheme. IsiZulu Past Exam Papers (Grade 12, 11 & 10) question papers with marking scheme issued by National Senior Certificate (NSC) only is given to download.
The National Senior Certificate (NSC) examinations commonly referred to as “matric” has become an annual event of major public significance. It not only signifies the culmination of twelve years of formal schooling but the NSC examinations is a barometer of the health of the education system.
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READ ALSO: Jobs in South Africa For more information Visit https://www.education.gov.za/ NEAEA Grade 12 Results UNEB PLE Results NECTA STD seven Results NECTA Form four Results NECTA Form Two Results NECTA Matokeo Darasa la Nne Zanzibar: Kidato cha pili, Darasa la sita na Darasa la nne  Zulu Education EssayIlliteracy is high among most black South Africans. Nevertheless, education is slowly progressing with the new government. Before, children went to school only if their parents were wealthy enough to afford to send them. Schooling started at seven years old and continued until about twenty-four years old. Since education was not compulsory, student could take their time to finish high school . Passing graduating was and still is regarded as a high achievement by means of the whole community. After high school , those parents who can afford in order to pay for their kid’s education usually send their children off to college. Education and raising a child is like a cycle among the Zulu. Parents spend all they have to raise and educate their children. …show more content… During the early nineteenth century Shaka, a young Zulu prince joined the majority of the tribes of Nguni to form the Zulu Kingdom. His reign started from 1816 to 1828, when his own brother murdered him. Whilst his time on the throne, Shaka employed young men from all over the kingdom and taught them his own warrior tactics. On the occasion of he defeated many other armies and integrated their people, Shaka stated his Zulu Nation. In 12 years Shaka, made up one of the mightiest empires the African Continent has ever known. Nevertheless during the late 1800s, the British troops invaded Zulu territory and divided the Zulu land into 13 chiefdoms, after that the Zulu although they tried but did not gained back their independence. During the 1900s different white government dominated them. The Zulu tried to regain their measure of political autonomy, before both South Africa’s democratic election and following the period to the present. However they have been unsuccessful with both government. The Zulu tribe speaks a not-so-popular language, which called …show more content… In the Zulu tribe ancestral spirits are very important, many sacrifices are made to the ancestors for protection, good health, and for The Fortunes Of Wangrin SummaryAmadou Hampaté Bâ is extremely detailed throughout the book, The Fortunes of Wangrin, in explaining the colonial world in West African societies. He provides multiple examples in this work of fiction that precisely describe the factual aspects of African colonialism that we have discussed in class. I will point out a few of the examples that Bâ uses such as: limitations colonial governments set on Africans, the Métis relationships within colonies, and issues that arose, not only between Europeans and Africans, but within the native African communities as well. I will then point out certain details from the book that do not perfectly reflect the components of colonialism that we have studied in lecture. Girl Rising SociologyIn Girl Rising (2013), reveals how gender discrimination negatively affects the future of many women and continues to be prominent in society through forced marriages, extreme poverty, and/or labor obstacle. Girl Rising (2013) reveals heartrending stories of nine girls from different countries to show how these girls overcome great obstacles to obtain an education and change their fate. Each of these girls was paired with a writer from their own country to help tell Soka story. Young girls that were faced extreme poverty, forced marriage, and forced labor (Robbin, 2013). Each story is written by a writer from the girl’s native country and is narrated by renowned actresses such as Anne Hathaway, Cate Blanchett, Salma Hayek, and Meryl Streep Apartheid Dbq EssayThe National party supported and enforced Apartheid, because it provided them with absolute power and political dominance in South African society. The National Party and whites who supported them believed in white superiority, and utilized apartheid laws as physical evidence that they were “superior”. In March of 1948 the National party released a statement which explained that Apartheid was necessary as it would be in the best interest of every race, and it was the only way to prevent a national suicide for whites (Doc 1). Because the National Party was white, and prioritized white superiority, they wanted to retain their power using Apartheid laws. For example, one discriminatory law the government imposed were pass laws, which stated Black South Africans had to carry passes which authorized their presence in white areas. Rhetorical Analysis Of Beyond Vietnam“Beyond Vietnam-A Time to Break Silence” Rhetorical Analysis Over the years there have been many great speeches said by very good orators, but few of them had the effect that Martin Luther King, Jr. had on his audience, and none were as famous as his “I Have A Dream” speech. What made Dr. King’s speech so compelling was the fact that he was preacher and was very good at capturing the audience’s attention. The way he presented his arguments to captivate the audience and to get them to agree with whatever he was saying was a technique called the Aristoliean rhetoric, a device that helped him persuade his audience to accomplish his goals. But when he made the “Beyond Vietnam-A Time to Break Silence” speech on April 4, 1967, it was not recognized The Myth Of Homelessness SummaryThe article “The Myth of Helplessness” by Jay P. Greene, talks about education and how a child social status can affect them. When some people are facing problem they tend to make excuse for themselves. When people are making excuses that is just another way of saying that they are just giving up. When people are from a trough background they sometime have a hard time trying seeing a better future for themselves and believe that they will live the same way they are living now in the future. There are many schools that have problem. Night Flying Woman AnalysisThey found it crucial to continue their beliefs and traditions. They believed they were effective and kept them content. Some examples of these traditions were the Naming Ceremony, tribal dances, and their Dreaming Journey. Along with all this, the quote talks about telling their grandchildren the ways of their people. This is because it was one of their culture’s customs. 1865-1869: The Growth Of Schools For ChildrenSchools for children During 1865-1869, Children between ages 8 and 14 had to go to school for 12-16 weeks a year. They had strict rules and physical punishment 62% of white children attended elementary school. Only 34% of African-American children attended. Frederick Douglass Views On The Importance Of EducationIn many countries living in extremely poor conditions, not only is basic health an issue but also the lack of education. Although it is a necessity, “more than 72 million children of primary education age are not in school and 759 million adults are illiterate” (Rights to Education 1). The deprivation of education should be taken serious if a change is wanted. People need to become aware of how important education is and the benefit that it has. Satire About PovertyThe first time they are introduced to a formal education is in a school building. The school system lays out a foundation that develops a child 's mind, nurtures their gifts and teaches about responsibility. These key factors set up a child to become successful and soar high in life because they have learned the basis to society. Children from disadvantaged backgrounds are forced to abandon their education due to health problems related to malnutrition, or work to provide support for their family. In some third world countries the lack of education is scarce and not valued as much. Summary Of Basil Davidson's The LegacyIn The Legacy, Basil Davidson discusses the legacies of colonialism in Africa and gives an insight on modern Africa and the successes and downfalls that it possesses. Moreover, he states that many of the issues seen in modern day Africa are not new and have their roots in the long years of European colonialism that profoundly shaped and continues to shape the continent. Throughout the documentary, various themes regarding postcolonial Africa are mentioned in depth. A few of the themes that Davidson highlights are modernization, ethnicism, corruption, inequality, dictatorship, and neocolonialism. Post Colonialism TheoryThese events have left a long term festering wound on a severely disadvantage proportion of the country. Which has gone way past call the question of justification but rather what compensation is needed and what reconciliation can be done. With postcolonial theory it challenges the dominate and submissive expectation that comes with a colonising and colonised population and reflects the results of a forced The Songhai EmpireThe Songhai Empire was born out of quarrelling within Mali that eventually led to the independence of Songhai began its journey to becoming a great kingdom of Africa. Soon after its formation, Songhai looked to expand its territory. Their most notable leader, Sonni Ali, revamped their army to prepare for this series of expansions. His army had 30,000 infantry and 10,000 horseman, making it the largest force in western Sudan. This allowed Sonni Ali to take control of Cities such as Jenne and Songhai. Narrative Essay On East African CultureMy humble home, tucked within our modest suburb, is brimming with East African culture. The scents of freshly fried chapos permeate through my bedroom walls, plastered with cloth paintings from Kenya and South Sudan. The sound of Kiswahili, the fresh chai burning my tongue, these sensations are my comfort. I am an East African, by blood and by heritage. Dark, ebony skin and lean legs that extend for miles mark me as a typical South Sudanese girl. Arguments Against Compulsory EducationCompulsory Education Most, if not all of us, are aware of the fact we are required to go to school-the reason behind this are the controversial compulsory education laws. There have many many different forms of compulsory education in past times. In the Roman societies it was expected of young people to study under someone who had an education. Whenever attending school became mandatory in the United States there was a lot of controversy. On one hand, you had people who loved the idea of their kids having to go to school for a set number of years and the state providing it. Essay About Malala YousafzaiBrave, educational, and smart are three character traits that describe Malala Yousafzai. Many people know that Malala Yousafzai as a girl that was shot by terrorists, but she is so much more. As a well known activist for female education, Malala Yousafzai showed girls without an education that they should stand up for their own rights. Yousafzai inspired women and girls that no one should be able to silence them and their rights. She left a lasting legacy to all girls that you should not be silenced by anyone. More about Zulu Education EssayRelated topics.
Early life and accessionReorganization of the army, the mfecane of the 1820s. 
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 Who was Shaka?Shaka was a Zulu chief (1816–28) and the founder of the Zulu empire in Southern Africa . He is credited with creating a fighting force that devastated the entire region. Who were Shaka’s parents?Shaka was the son of Senzangakona, chieftain of the Zulu , and Nandi, an orphaned princess of the neighbouring Langeni clan. What was Shaka’s childhood like?Shaka’s parents’ marriage violated Zulu custom, and the stigma of this extended to the child. The couple separated when Shaka was six, and his mother took Shaka back to her clan, where he passed a fatherless boyhood among a people who despised his mother. When did Shaka rule?Shaka ruled the Zulu empire from 1816 until his death in 1828. How did Shaka die?After Shaka made erratic decisions that led to the deaths of thousands, he was assassinated by a group of associates that included two of his half brothers, Dingane and Mhlangana, in September 1828. Shaka (born c. 1787—died Sept. 22, 1828) was a Zulu chief (1816–28), founder of Southern Africa ’s Zulu Empire. He is credited with creating a fighting force that devastated the entire region. His life is the subject of numerous colourful and exaggerated stories, many of which are debated by historians. Shaka was the son of Senzangakona, chieftain of the Zulu, and Nandi, an orphaned princess of the neighbouring Langeni clan. Because his parents belonged to the same clan, their marriage violated Zulu custom, and the stigma of this extended to the child. The couple separated when Shaka was six, and Nandi took her son back to the Langeni, where he passed a fatherless boyhood among a people who despised his mother. In 1802 the Langeni drove Nandi out, and she finally found shelter with the Dletsheni, a subclan of the powerful Mthethwa . When Shaka was 23, Dingiswayo , the Mthethwa paramount chieftain, called up Shaka’s Dletsheni age group for military service. For the next six years, he served with brilliance as a warrior of the Mthethwa Empire.  Senzangakona died in 1816, and Dingiswayo released Shaka from service and sent him to take over the Zulu, which at this time probably numbered fewer than 1,500, occupying an area on the White Umfolozi River. They were among the smallest of the more than 800 Eastern Nguni–Bantu clans, but from the day of Shaka’s arrival they commenced their march to greatness. Shaka ruled with an iron hand from the outset, meting out instant death for the slightest opposition. His first act was to reorganize the army. Like all the clans, the Zulu were armed with oxhide shields and spindly throwing spears. Battles were little more than brief and relatively bloodless clashes in which the outnumbered side prudently gave way before extensive casualties occurred. Shaka first rearmed his men with long-bladed, short-hafted stabbing assegais, which forced them to fight at close quarters. He then instituted the regimental system based on age groups, quartered at separate kraals (villages) and distinguished by uniform markings on shields and by various combinations of headdress and ornaments. He developed standard tactics , which the Zulu used in every battle. The available regiments (known collectively as the impi ) were divided into four groups. The strongest, termed the “chest,” closed with the enemy to pin him down while two “horns” raced out to encircle and attack the foe from behind. A reserve, known as the “loins,” was seated nearby, with its back to the battle so as not to become unduly excited, and could be sent to reinforce any part of the ring if the enemy threatened to break out. The battle was supervised by indunas , or officers, who used hand signals to direct the regiments. An impi consistently covered 50 miles (80 km) a day, living off grain and cattle requisitioned from the kraals it passed and accompanied by boys who carried the warriors’ sleeping mats and cooking pots. Shaka fought for extermination, incorporating the remnants of the clans he smashed into the Zulu. He first decimated the small clans in his vicinity, starting with the Langeni; he sought out the men who had made his boyhood a misery and impaled them on the sharpened stakes of their own kraal fences. In less than a year, the Zulu—and their army—had quadrupled in number. In 1817 Dingiswayo—still Shaka’s overlord—was murdered, and the last restraint on Zulu expansion was removed.  Within two years Shaka bested the only clans large enough to threaten him, the Ndwandwe and the Qwabe, and in a series of annual campaigns he then struck at and smashed the complex network of clans living to the south of the Zulu territories. By 1823 the region was a depopulated ruin of smoking kraals, and the terrified survivors had broken up tribal patterns as far away as the Cape Colony . Although Shaka’s depredations were limited to the coastal area, they led indirectly to the Mfecane (“Crushing”) that devastated the inland plateau in the early 1820s. Marauding clans, fleeing the Zulu wrath and searching for land, started a deadly game of musical chairs that broke the clan structure of the interior and left two million dead in its wake. The Boer Great Trek of the 1830s passed through this area, succeeding only because virtually no one was left to oppose them. The first Europeans arrived in Port Natal (present-day Durban ) in 1824. A dozen settlers of the Farewell Trading Company established a post on the landlocked bay and soon made contact with Shaka, whose kraal Bulawayo lay 100 miles (160 km) to the north. Fascinated by their ways and their artifacts but convinced that his own civilization was much superior, he permitted them to stay. Two of the early settlers, Henry Francis Fynn and Nathaniel Isaacs, became fluent Zulu linguists, and most of what is known of early Nguni history stems from their writings. In 1827 Nandi died, and with his mother’s death Shaka became openly psychotic. About 7,000 Zulus were killed in the initial paroxysm of his grief, and for a year no crops were planted, nor could milk—the basis of the Zulu diet staple—be used. All women found pregnant were slain with their husbands, as were thousands of milch cows, so that even the calves might know what it was to lose a mother. Early in 1828 Shaka sent the impi south in a raid that carried the warriors clear to the borders of the Cape Colony. They had no sooner returned, expecting the usual season’s rest, than he sent them off to raid far in the north. It was too much for his associates, and two of his half brothers, Dingane and Mhlangana, together with an induna named Mbopa, murdered him in September of that year. Watch this video and more on Spongein Already subscribed? Sign in Eseyi / Essay WritingAfter this lesson you will know the following: Different types of essays, Narrative essay, Descriptive essay, Picture essay. you will know what is important under each type of subject and prepare to write an essay and the Structure of a well-written essay. Ngemuva kwalesi sifundo nizokwazi nakhu okulandelayo: Izinhlobo ezahlukene zama - eseyi , Indaba elandisayo , Indaba echazayo , Indaba ngesithombe. nizokwazi okubalulekile ngaphansi kohlobo ngalunye lwendaba nokulungiselela ukubhala i - eseyi neIsakhiwo se - eseyi ebhaleke kahle. Share with friendsWatch anywhere, anytime. Android Android TV iPhone You are using an outdated browser. Please upgrade your browser or activate Google Chrome Frame to improve your experience.  2022 DBE Self-study Guides Gr. 10 - 12 IsiZuluThis study guide is intended to serve as a resource for teachers and learners. It provides notes, examples, problem-solving exercises with solutions and examples of practical activities. Do you have an educational app, video, ebook, course or eResource?Contribute to the Western Cape Education Department's ePortal to make a difference.  Home Contact us Terms of Use Privacy Policy Western Cape Government © 2024. All rights reserved.  The Zulu Nation’s History and Culture Essay
The continent of Africa was home to a significant number of ancient tribes, some of which are still alive in the modern world. An important feature distinguishing African tribes from European peoples is their identity, culture, and exceptional values. The Zulu nation is one of the most significant ethnicity for African history. In addition to the militancy and toughness, this tribe is known for its rich language and specific culture. Parts of the representatives of the people exist today in a modified state. It is necessary to analyze the cultural history of the legendary tribe. Before examining the uniqueness of the tribe, it is vital to identify it as a society. The Zulu people live on the continent of Africa, in the southern part of it, which is known as KwaZulu-Natal. In Zulu, “Zulu” means “sky,” and the word Zulu translates as “sky people” (BBC News Africa). The Zulu language is similar to the Middle African languages, so there is ample opportunity for explorers to research it (BBC News Africa). Many Zulu now speak English, Portuguese, Sesotho, and other South African languages (BBC News Africa). Although the Zulu tribes are predominantly pagan in their beliefs, Christianity is also widespread among the tribes. Zulu religion, in particular, includes belief in a creator god, and the spirit world can only be accessed through ancestors, who soothsayers contact (Giblin, 2019). One particular area of life among the tribes is the institution of death, which is associated with evil and is associated with people who do terrible things in life. It is important to note that most religious rituals have a unique factors: different utensils and dishes are often used for other foods, and believers perform ablutions up to three times a day (Giblin, 2019). Thus, the general Zulu religion combines certain aspects of European as well as a pagan religion. The Zulu are the largest people in southern Africa. This is due to the migration of ancient peoples across the continent, whose goal was to get away from deserts and powerful established states, such as Egypt and Ethiopia (BBC News Africa). After finding an area free of people, the tribes decided to come to a settled way of life, settling and developing their own style of architecture, known as the Ikanda (BBC News Africa). Later an entire empire emerged, consisting of numerous tribes, united both by the government of one king and a common wide territory. It is worth noting that the Zulu people can be characterized as a fast-growing yet extremely powerful state. This was due to the unique Zulu warriors, the Impi, who were more dangerous than other African armies (BBC News Africa). The structure of the state was unusual in that the empire was divided into clans based on kinship (Mahoney, 2019). For the Zulu, a wedding is a costly celebration, as it is customary for every Zulu who decides to marry legally to pay a bride price to her parents (Mahoney, 2019). In this family, the husband stands for the chief, and institution of marriage is hallowed. Around the end of the seventeenth century, Zulu people left their habitat in the Congo and migrated to Natal, in the land of South Africa. The Zulu lived in small groups, nominally recognizing the authority of the paramount chief. By the beginning of the 18th century, however, the population was growing rapidly and steadily, agricultural production was improving, and trade competition with Europeans was increasing, which led to the need to centralize and expand the power of Zulu chiefs. BBC News Africa. (2020). Gift of the Nile – history of Africa with Zeinab Badawi [Episode 3] [Video]. YouTube. Web. Giblin, J. L. (2019). Kinship in African history . John Wiley & Sons Ltd. Mahoney, M. R. (2019). Ethnicity in Southern Africa . John Wiley & Sons Ltd.
IvyPanda. (2022, November 7). The Zulu Nation's History and Culture. https://ivypanda.com/essays/the-zulu-nations-history-and-culture/ "The Zulu Nation's History and Culture." IvyPanda , 7 Nov. 2022, ivypanda.com/essays/the-zulu-nations-history-and-culture/. IvyPanda . (2022) 'The Zulu Nation's History and Culture'. 7 November. IvyPanda . 2022. "The Zulu Nation's History and Culture." November 7, 2022. https://ivypanda.com/essays/the-zulu-nations-history-and-culture/. 1. IvyPanda . "The Zulu Nation's History and Culture." November 7, 2022. https://ivypanda.com/essays/the-zulu-nations-history-and-culture/. Bibliography IvyPanda . "The Zulu Nation's History and Culture." November 7, 2022. https://ivypanda.com/essays/the-zulu-nations-history-and-culture/.  The Zulu Tribe Of Africa KwaZulu-Natal is the smallest province in South Africa, yet it contains the remnants of the once powerful Zulu tribe. The history of the Zulu people is rather short in comparison to other tribes in Africa. In this essay I hope to briefly discuss the Zulu history, what makes them unique, the Zulu religion, the interaction with the British colonial groups, how the Zulu nation came to come into power, and where the present day Zulu people stand in society today. Shaka Zulu InfluenceShaka Zulu was perhaps the single most influential leader in the early history of Southern Africa. He overcame great adversity in his youth, prior to his experiences in the military. He utilized methods that were both brutal and brilliant in his rapid and widespread conquests. Shaka assembled a huge Zulu kingdom comparable to Napoleon’s Empire with a population of over 250,000. Though he achieved many great things, he also had a rather grim downfall. The story of Shaka Zulu is one of great historical Essay on Zulu ReligionZulu Religion Religion in the broadest sense may be defined as man's attitude towards the unseen, and the earliest forms of human thought furnish the clue from which must be traced the development of those great systems of religion that have at different time periods been professed by certain groups of people. The term religion must also include, not only beliefs in unseen spiritual agencies, but numerous customs, superstitions, and myths which have usually been regarded by the people of The South African State Of The ZuluOrigin of States For this paper, I decided to focus on the South African State of the Zulu and how it emerged into a state from a small tribe during the Early 1800’s. Shaka Zulu, The leader of the Zulu and the face of the Zulu as a nation when they came to power, was known to be a very fierce fighter and strong leader. Born around approximately 1787 as an illegitimate half-son to the current leader of the Zulu, he was exiled from the state and worked his way up as the equivalent of an officer in The Empire Of Shaka Zulu EmpireThe Empire of Shaka Zulu Sources are scarce on the Zulu Empire and Shaka 's reign of it; there 's only word-of-mouth stories to go by, in addition to the pieces historians and anthropologists have been putting together for a long time. What they do know, though, was that Shaka was born illegitimate to the royal family of a minor tribe in South Africa. He was passed on to two other tribes, learning the martial art of their time. He was able to show his strength in advanced combat tactics, in a Essay about The Zulu ClanThe Zulu Clan In the 1820's, during a period of social unrest and warfare, the Zulu clan, a Bantu people, rose to political prominence under the great King Shaka in present-day South Africa. This period is called mfecane, or "crushing" because it was characterized by Shaka's tyrannous reign during which he conquered neighboring peoples and established a kingdom for the Zulu people on South Africa's eastern coast. The word "zulu" was used in 1824 to refer to " a war-like race of South African Shaka 's Legacy Of The Zulu NationShaka kaSenzangakhona was born in 1787 to a Zulu chief, Senzangakhona, and an orphaned princess from the small Elangeni clan, Nandi. A man born out of wedlock managed to turn a small insignificant chiefdom who labelled themselves as “people of the Heavens” into a formidable force to be reckoned with even till this day. The Zulu nation and its people owe lot to Shaka the Great, he built a nation whose numbers were few than two thousands and who neither powerful they were mere sheep. With the introduction Ancestral Spirits : A Important Part Of Traditional Zulu Beliefspart of traditional Zulu beliefs, but after European colonization many Zulu converted to Christianity. In modern day South Africa there are three primary Zulu religious groups: those in the rural communities that hold on to their traditional beliefs, those who have mixed their traditional beliefs with the beliefs of Christianity, and those devout Christian converts who deem the traditional Zulu beliefs as unholy and sinful (Gall and Hobby 2009, 612). In traditional rural Zulu communities, they still Effects Of Imperialism In The Anglo-Zulu WarThe Anglo-Zulu War Imperialism: A policy of extending a country’s power and influence through diplomacy or military force. Imperialism is one of the most ignorant things you could do in another country. British are at the top of the chain when it comes to imperialism. British imperialized many countries and regions in Africa. The one that started the force into imperialism in Africa was the Anglo-Zulu War. What started the uprising roar into the war was the dispute between the Zulus and British Imperialist History: The Anglo-Zulu Warcome as no surprise. Edgerton’s background in various studies allows him to unravel the mystery shrouding the culture and psychology of both sides of the war. At the time of this novel’s creation, no novels had adequately told the tale of the Anglo-Zulu War as it truly occurred. In the years between Edgerton’s novel and Morris’s The Washing of the Spears (one of the first “readable account[s] of this war” ), new documents regarding the war had surfaced, including military testimonies, diaries, letters Popular Topics
 Ukubhala i-eseyi / Indaba: IsiZulu Grade 10 – 12 Essay GuideUkubhala i-eseyi / Indaba: IsiZulu Grade 10 – 12 Essay Guide. Iyini IndabaIndaba ubhalo oluhlelekile olugxile isihlokweni esisodwa. Lo mbhalo wakhiwa ngezigaba, zonke ezigxile esihlokweni esikhulu. UKUBHALWA KWENDABA/-ESEYIIsingeniso:. Bhala isingeniso esizokwethula ingqikithi yendaba. Isingeniso sakho kumele sibe sifushane kepha sidle ngokujiya. Lesi sigaba yisona esibeka ngamafuphi ulwazi oluhambisana nesihloko obhala ngaso. Lapha ubeka umfundi wendaba yakho esithombeni ngozokhuluma ngakho ngokwesihloko. Yethula umbono wakho kabanzi. Kulesi sigatshana kumele indaba ihleleke ngokwezigaba ezilandelanayo. Yileso naleso sigaba kuba kuhle ukuba sibe nomusho osasihloko ukwehlukanisa umqondo wezigaba. Zama ukuchaza kabanzi umqondongqangi waleso naleso sigaba. Zama ukufaka nezibonelo uma zidingeka ukweseka umqondo wesigaba. Sebenzisa imisho elekelela ukunikezelana kwezigaba I-eseyi iyaye igeleze kamnandi uma kuwukuthi kusetshenziswa imisho elekelela ukunikezelana kwezigaba. Kuba umkhuba omuhle uma uxhumanisa izigaba zakho ngobuciko ukuze i-eseyi yakho izohleleka kahle. Kungasetshenziswa amagama afana nalawa alandelayo: Ngakho-ke; kwagcina, kufana, ngaphezu kwalokho… Phetha ngesigaba esisongayo Phetha ngokugcizelela umbono wakho ngokwesihloko obhala ngaso. Songa ngokuthi ubeke ukuthi kungani ubona ngale ndlela wena obona ngayo noma uphethe ngokugoqa umqondongqangi wendaba yakho. Inqubo YokubhalaBheka umdwebo owethula inqubo yokubhala imibhalo bese ufunda amanothi angezansi achaza inqubo ngokugcwele: Zilungiselele ngaphambi kokubhala.•a ngenhloso yombhalo nezethameli zawo. Veza izinhlaka zesakhiwo, isitayela nombono ngesihloko. Thola amaphuzu ahambisana nesihloko, wahlele ngokuwabhala phansi. Yenza amalungiselelo angaba amaphuzu noma umdwebo osalulwembu. Yakha izinhlaka zokuqalaSebenzisa ngempumelelo imibono esemqoka nesekelayo etholakale lapho kulungiselwa ukubhala. Bhala indaba noma umbhalo ophelele ulandela amaphuzu owabhale kumalungiselelo. Nquma ngokukhethwa kwamagama anembayo, achazayo nemishwana ezokwenza ukuthi okubhalwayo kucace. Qikelela ukuthi ithoni nerejista kuhambisana nezethameli kanye nenhloso yombhalo wakho. Buyekeza, ufundisise ukuze ucaciseFundisisa lokhu okubhalile ukuthola ukuthi kuyawakha yini umqondo Lungisa AmaphuthaHlolisisa umsebenzi wakho ukuze ulungise amaphutha okungaba ukukhethwa kwamagama, izimpawu zokuloba, isipelingi njl. Yethula umkhiqizo wokugcinaYiba nomkhiqizo osesigabeni esesikulungele ukufundwa bese uthola imiklomelo/amamaki Looking for something specific? |
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C.S.Z. Ntuli's essays. Although there are very few essay books in Zulu, C.S.Z. Ntuli has proved to be the best essay writer. In this study an attempt will also be made to give a clear definition of an essay. The origin, emergence and development of Zulu essays will also be discussed. The study will also include the content of essays, i.e. subjects
The efforts of non-native speakers to learn the Zulu language in South Africa reveal a great deal about the dynamics of colonialism and the formations that succeeded it. Drawing insight from his own attempts to learn Zulu, the author deciphers this little-documented history. Colenso. Harriette Emily. Fanagalo.
Learning Zulu: A secret history of language in South Africa. Mark Sanders. Johannesburg: Wits University Press, 2016. 191pp. EAN: 978-1-86814-870-7. Taking a leaf from the book under review, I'll start by injecting an autobiographical element. Much of what Sanders examines here echoes my own experience, after Zimbabwe's independence, of heading ...
The most important institutions were mission and state-led primary education programs in which standard, literary Zulu functioned as a mandatory language subject between the 1850s and the 1990s ...
Abstract. This article reports on a study of language and cultural identity of mother-tongue Zulu students at an English-medium South African university. The data consist of focus group interviews ...
Introduction. Zulu Footnote 1 is the most spoken mother tongue in South Africa, spoken by over a fifth of the population. Zulu is the mother tongue of the vast majority of people in the province of KwaZulu-Natal. According to the website South Africa Info, 78% of people here speak Zulu.
This essay rejects the primordialist answer, which holds that language and ethnic identity are naturally occurring as well as naturally related phenomena. Instead, it argues that a language-based Zulu identity emerged due to a complex historical process involving human decision-making about what constitutes the Zulu language and who speaks it ...
3.1 INDABA ELANDAYO (NARRATIVE ESSAY) Lena indaba lapho umbhali okukanye umxoxi exoxa ngesigameko esithile esake senzeka kuye, ake asibona senzeka komunye noma axoxelwa ngaso. Kuyenzeka kokunye umbhali abhale indaba ayisusela ekhanda. Lokho siyakuthola kwenzeka kakhulu kubafundi (ezikoleni).
The largest rural concentration of Zulu people is in Kwa-Zulu Natal. IsiZulu is South Africa's most widely spoken official language. It is a tonal language understood by people from the Cape to Zimbabwe and is characterized by many "clicks". In 2006 it was determined that approximately 9 million South Africans speak Xhosa as a home language.
Dominance of Zulu language and Culture. It is natural for the English children to want to speak English to their teacher and to each other, as this is the language they are most comfortable in and takes the least amount of effort. But by allowing English to take precedence in the Zulu classroom, we are perpetuating the idea that English is the ...
This guide provides information about IsiZulu Past Exam Papers (Grade 12, 11 & 10) for 2019, 2018, 2017, 2016, 2015, 2014, 2013, 2012, 2011, 2010, 2009, 2008 and others in South Africa. Download IsiZulu Past Exam Papers (Grade 12, 11 & 10) in PDF with marking scheme. IsiZulu Past Exam Papers (Grade 12, 11 & 10) question papers with marking scheme issued by National Senior Certificate (NSC ...
Zulu Education Essay. 1048 Words5 Pages. Illiteracy is high among most black South Africans. Nevertheless, education is slowly progressing with the new government. Before, children went to school only if their parents were wealthy enough to afford to send them. Schooling started at seven years old and continued until about twenty-four years old.
Shaka (born c. 1787—died Sept. 22, 1828) was a Zulu chief (1816-28), founder of Southern Africa 's Zulu Empire. He is credited with creating a fighting force that devastated the entire region. His life is the subject of numerous colourful and exaggerated stories, many of which are debated by historians.
An Essay in zulu is called indaba. Iluphi ushintsho olwenziwe yi covid ezikoleni? Ngabe i covid iwuphazamise kanjani umnotho walelizwe. Yini esingayenza ukuvikela ucovid kulelizwe? Isizulu essay about covid-19: umthelela we covid-19 eningizimu afrika ; Singazivikela kanjani kubhubhane lokhuvethe ...
After this lesson you will know the following: Different types of essays, Narrative essay, Descriptive essay, Picture essay. you will know what is important under each type of subject and prepare to write an essay and the Structure of a well-written essay. Ngemuva kwalesi sifundo nizokwazi nakhu okulandelayo: Izinhlobo ezahlukene zama - eseyi , Indaba elandisayo , Indaba echazayo , Indaba ...
This study guide is intended to serve as a resource for teachers and learners. It provides notes, examples, problem-solving exercises with solutions and examples of practical activities. Language: isiZulu. Curriculum Alignment: CAPS aligned. Publication Date: 2022-02-10. Grades:
Get a custom Essay on The Zulu Nation's History and Culture. Before examining the uniqueness of the tribe, it is vital to identify it as a society. The Zulu people live on the continent of Africa, in the southern part of it, which is known as KwaZulu-Natal. In Zulu, "Zulu" means "sky," and the word Zulu translates as "sky people ...
Stellenbosch Papers in Linguistics 38(1): 1-26. South African Journal of African Languages 2019, 39(2): ... ICT use in education is at a particularly dynamic stage in Africa; new developments ...
Writing an Essay in isiZulu Writing an essay in isiZulu follows a similar structure to essays in other languages. Here are the basic steps to follow: Choose a Topic: Select a. On Studocu you find all the lecture notes, summaries and study guides you need to pass your exams with better grades.
Zulu Culture Essay. The Zulus tribe is an independent clan and the largest ethnic group in South Africa. The Zulu clan reputation is well known for their proud, fierce, and barbaric behavior. According to Ethnologies, in 1816 a new chief Shaka Zulu conquered and created a nation that was named after him. His descendants made up the Zulu clan.
in higher education institutions. The programme was introduced to actively support the transformation of the country. The introduction of the bilingual foundation phase programme taught in English and isiZulu emanates from two direct sources. These are the Language in Education Policy of 1997; and the language policy in one South African
Essay about The Zulu Clan. The Zulu Clan In the 1820's, during a period of social unrest and warfare, the Zulu clan, a Bantu people, rose to political prominence under the great King Shaka in present-day South Africa. This period is called mfecane, or "crushing" because it was characterized by Shaka's tyrannous reign during which he conquered ...
Ukubhala i-eseyi / Indaba: IsiZulu Grade 10 - 12 Essay Guide. Iyini Indaba. UKUBHALWA KWENDABA/-ESEYI. Isingeniso: Umzimba. Isiphetho. Inqubo Yokubhala. Zilungiselele ngaphambi kokubhala. Yakha izinhlaka zokuqala.