Vernac News Edition 7

Edition 7 FREE ISSUE

A MULTILINGUAL STUDENT NEWSPAPER

OCTOBER 2015

www.vernacnews.co.za @vernac_news

Vernac News @VernacNews Vernac News

FREE POSTER INSIDE WAAR WAS DJY?

Seligcwele ifriji kusho unina kaSfiso

U

nina wesihlabani somculo wokholo uSfiso Ncwane osanda kugixabeza umfundisi wakhe ngomnikelo wemoto ka-R1.9 million uthe ujabule kakhulu kulandela ukugcwaliswa kwefriji lakhe yindodana yakhe.

Ncwane uzithintele kubalandeli bakhe abebemgxeka ezinkundleni zokuxhumana ngesipho sonyanyavu lwemoto emhlophe [...]

PAGE 6

Wat kyk jy Mr Hoymeyr?

W

Sandile Shezi-Latest and youngest addition to South Africa’s millionaires

H

aar was jy toe Steve Hofmeyr Afrikaanse sanger en optrede persoonlikheid, het besluit om die politiek te betree? Hy het gesê hy sal so’ maak as hy een miljoen stemme kry. Die is nou deel van die ‘Miljoen Stemme Vir Steve’ veldtog wat in Maart 2015 begin het. Sy belofte is as hy een miljoen stemme kry, sal hy sy eie politieke party begin.

Daar is talle maniere om jou [...]

e rose to stardom after announcing that his business; the Global Forex Institute, turned him, a 23 year old university drop-out into a millionaire.

PAGE 16

PAGE 20

Shezi, who was doing his third year when he decided to try Forex Trading, used his tuition fees to start trading and he had to drop out and work on his trading full time. He says he left home every morning headed to the library to trade [...]

2

Camilla Sibanda

Nguni Opinions & Features Editor

BA KWADI/INQAKU LOMHLELI

Akha Tutu

Nguni Opinions & Features Editor

Sanelisiwe Ngcobo

October 2015

Noluvuyo Mjoli

Nguni News Editor

Nguni Opinions & Features Editor

Hamilton Mnguni

Mmakwata Lesudi

Tsholofelo Mocwenyane

Wisani Mdumela

Tlotliso Kheekhe

Manoko Meso

Nitesh Magan

Robin Henney

Zulu Editor

Sesotho Editor

Tswelopele Makoe

Marketing/Social Media Manager

Tswana/Sotho External Editor

Tswana/Sotho Editor

Pumelela Ntsezo

Food, Fashion & Entertainment Editor

Tswana-Sotho opinions & Features Editor

Web Master

Ariana Munsamy

Media & Design Editor

Xitsonga External Editor

Afrikaans Editor

Sakhikhaya Dlala

Xhosa Opinions & Features Editor

3

EDITORIAL

We wrote what you liked

Introspection of the past year English

T

he coveted song by kwaito group Skeem reverberated throughout the country during the 90’s, prompting many to not only chime along to the infectious lyrics but also retrospectively reflect on significant moments in their lives, including the abolishment of WhiteAfrikaner led Apartheid. These sentiments form the basis of what we will use to celebrate the journey of Vernac News during this past year and we take you along with us in this final edition.

Refilwe Thathe

October marks the anniversary of Vernac News’s establishment and we are humbled to reflect on the growth of the paper during this time expanding not only to University of the Western Cape but also to have begun infiltrating other tertiary learning institutions such as Cape Peninsula University of Technology and the general Cape Town public at large. Our growth is not only apparent in the expansion of our distribution points but is wide-reaching across our multiple online platforms namely the development of an interactive website where readers are able to find all our past published editions. Additionally, there are platforms through social media where readers are able to keep up with current affairs and engage with us via Facebook, Twitter, Instagram and, our most exciting platform, the YouTube channel. The Youtube Vernac channel includes the educational videos corresponding to each newspaper edition while also affording us the ability to reach out to our readers using the Vernac on the Streets series where we ask our readers to contribute to the content of the issues and events of the week.

Vice-Chairperson

Digging deeper into the recesses of time, we ask where you were when #PayBacktheMoney echoed in parliament after the Nkandla scandal? More recently, where were you during the rebellious protests of the #Rhodes Must Fall movement which successfully brought the end of the Rhodes Statue’s insulting presence, that condemningly scanned the colonially scarred terrain of the Cape Flats? Where were you when the abuse of power and sanctity of religious belief scorned queer bodies through the Facebook post by Zizipho Pae? Where were you when the tragedy of Marikana suffered further injustice after the commission of enquiry acquitted greedy capitalist men with blood on their hands whilst also awarding zero compensation to the families of the slain workers?

Supercare and UCT. We would like to call out the institution for its double standards when it comes to the fair and dignified treatment of ALL employees at this institution. The atrocity of this selective silence is a gaping indication of the environment in which black women are subjected to in these institutions of higher education and society at large. We salute the memory of these women alike who work hard in the many societal institutions harbouring oppression against black women. More importantly however this salutation goes out to their respective communities who mourn the loss of black women in a time when white capitalist patriarchy fails to recognise the endless sacrifices black workingclass women in this society are burdened with. Sithi Lalani ngoxolo, lalani ngokuthula.

Presently we turn our gaze to the horizon of opportunities in the coming year. We recognise with seriousness the desperate call for the support of students and youth to overcome the final hump in their institutional journeys. The approaching exam season is littered with the confusion and desperation to succeed which infects the minds of many with aggressive doubt and fear of the burning question: What happens next? We encourage our readers to look beyond the paranoia and search for coping mechanisms to see themselves through this period, including the wellness centres and toll free helplines. We also call on our institutions to increase the capacity of these facilities to cope with and ultimately curtail the unnecessary trauma that accompanies this period.

Albeit with the joy and ostentation of graduation, we bid adieu to our veterans- Taariq Amod, Olwethu Deliwe , Mapaseka Setlhodi, Refentse Thathe, Luigi Schmidt and myself. We all look to take flight from the ivory nest in pursuit of our careers outside the newspaper while lending a helpful hand to the incoming leadership in the form of Sharon Rankapola and Wade Smit who, together with the support of the rest of the team, take the reins of the paper in the coming year.

In closing we, at Vernac News, ask the final throwback question: Where were you when the inspiring seeds of the dream that is Vernac News were sewn back in October 2014? We cannot be where we are without mention of the dynamic and powerhouse team we have at Vernac News. We are a family and every one of us is a cog in the machine that ensures the preservation of the historical currency of our people’s cultural richness is continuously passed onto future generations. We thank you ,our readers, for being the drive to bring you the stories we love to tell. Lastly we hope that you too find yourselves amongst the many events that form part of our joint history as African people.

“A luta continua, vitória é certa”

As previously mentioned, throughout this tumultuous year, there were triumphs, specifically towards the conscientization of the African peoples. However there were downfalls as well and it is with sadness that we reflect and meaningfully interrogate the silence of higher institutional bodies such as UCT and union corporations with regards to the tragedies workers face in their everyday environments. This is in light of the last week of September, which began with the passing of two black female staff at UCT namely umama Veronica “Dledle” Luzipho who formed part of the Supercare workforce. This was followed by that of Zaheda Peters from Student Admissions & Advocacy Service Office who succumbed to the fight for her life while sustaining a bullet injury in Groote Schuur Hospital. Furthermore adding insult to injury, the burial of mam’ Veronica was not attended by any official/representative from the workers union NEHAWU nor her employer The Student Wellness Service Ivan Toms Building 28 Rhodes Ave Mowbray 7700 Tel: 021 650 1020 / 1017 Note: Thursdays closed for staff training from 08h30 to 09h30 Not open on Public Holidays

Ambulances State: 10177 Private (UCT - contracted): ER24 084124 24-hour Emergency Units

South African Depression and Anxiety Group.

You can call SADAG to talk on behalf of a loved one, colleague, or friend.

Trained counsellors are there to help and refer you to local counsellors, facilities and Support Groups.

0800 21 22 23 (8am to 8pm) 0800 12 13 14 (8pm to 8am) Or SMS 31393.

Sharon Rankapola Chairperson

Our Sponsors

Wade Thekwane Smit Vice-Chairperson

4

BA KWADI/INQAKU LOMHLELI

October 2015

As the year comes to a close, we sadly say farewell to a number of important members of our team. We will miss you!

Refentse Thathe

Refilwe Thathe

Taariq Amod

Olwethu Deliwe

Mapaseka Setlhodi

Where were you when MaBrrr revolutionised the music industry?

B

renda Nokuzola Fassie was the daughter of a pianist by the name of Makokosi; born and raised in Langa in 1964 before she went on to pursue her music career, under the guidance of renowned producer Koloi Lebona, in Johannesburg. Brenda was a phenomenal female musician who challenged the status quo of the music industry from her very first hit single “Weekend Special”.

She has been coined as the “Queen of African Pop”; which to me is a more fitting description of her music career as opposed to the other popular coined description of her as the “Madonna of The Townships”. Queen of African Pop sets her in her own league which I believe she rightfully earned, instead of pairing her with international figures.

English

MaBrrr’s music did not just serve to entertain the masses in rhythmic dancing and spirited sing-alongs. It served an even greater importance at that time; that being the importance of speaking up against the injustices of the apartheid government. It wasn’t until she started working with producer Sella “Chicco” Twala that Brenda began making the kind of music that the world knows her for today.

She moved away from the disco-type songs she had released earlier, to music that was much truer to the township known as Mbaqanga. This resulted in the release of her album Too Late for Mama in 1989. Among her several political tracks was the hit single Black President, which opened with the verse: “The year 1963/The people’s president/Was taken away by security men/All dressed in a uniform/The brutality, brutality/Oh no, my, my black president”. This track was released around the time of Mandela’s release from prison and was immediately banned by the de Klerk government.

and female places you at an obscene (Yes obscene; think of Sara Baartman…or even Serena Williams) and ridiculous disadvantage she refused to be silenced. She may have struggled under the strain of the spotlight and the various challenges she was facing during the early 90s which caused her to resort to drugs however in 1998 she came back strong and released her most daring and loved track “Vul’indlela”.

Brenda MaBrrr Fassie stood as the strong and guttural voice of Black South Africa. And I think that there are lessons which we can take from the Queen of African Pop as black female South Africans: Hlala unje! You are phenomenal and don’t let anyone make you feel or think otherwise.

Mapaseka Setlhodi Head Tswana-Sotho & Education Editor

Very few artists today are making music that addresses the socio-economic and political problems that still plague our country even today. We don’t hear anymore songs that carried the message that “Now or Never”, performed by Sankomota, did. That song was literally a wake-up call to all Africans to get up and work for themselves. A message that was relevant during the time of the apartheid struggle and even more so today (we gotta stay woke fam). What about the powerful lyrics of Letta Mbulu’s “Not Yet Uhuru”?

Because, in my view, it really is ‘not yet Uhuru’? Yes, 21 years later and the luta is still continuing. The outcries of student movements such as #OpenStellenbosch and #RhodesMustFall is a reflection of the thick residue, left by the apartheid government that still plagues black South Africans today. The coming to power of a democratic government has not nearly benefited the average South African to the extent that their white counterpart has benefited as a result of the playing field being tilted in their favour for so long.

Returning my attention to Brenda Fassie, I think that it is important that we also celebrate her for the resilient and daring woman she was. In a world where being black Image credit: http://citizen.co.za/247581/honouring-a-legend/

5

EDITORIAL

ULWIMI LWETHU LWEENKOBE LUBALULEKILE, MASILUGCINE KWAYE SILULONDOLOZE!

Olwethu Deliwe Head Nguni & Education Editor

U

l w i m i lweenkobe lubalulekile kakhulu.

Lifuthe elizisa ukuzazi nokunamathela kwiingcambu zakowenu.

Lonto siyibona ivele kwiindibano zekhaya nalapho ungakwazi ukunaba ngokuzidla ungakhange uphos’ amabini nokuba mathathu kolo lwasekhaya. Unxibelelana nemimoya yabangasekhoyo kwakunye nezinyanya zakokwenu ngolwimi lwenkobe.

Amava koobawo mkhulu siwafumana ngokunabisa ulwimi sithethe ngolwakuthi. Kanti nokuzingomba isifuba ngohlanga olilo, intsusa nokuhlala, lulwimi lwakhokwenu.

Abemi bangaphandle kwakunye nabantu abasuka kwezinye izizwe bafunda ulwimi lweenkobe, iilwimi zakwaNtu kuba befuna uunxibelelana kwaye babelwe kobu butyebi bolwini.

Uve izinto zakuthi xa zithetha oknaye zityikitya ngolwimi lwakuthi inga ngathi ziyathuka. Kanti umntu ubhodla okungaphakathi okwatyalwa mhla ezalwa. Singaze ze bakuthi silutyeshele ulwimi lweenkobe!

isiXhosa

Nokungalilahli ulwimi lakuthi sixasa amaphulo afana nanga eVernac News. Nalapho sikwaqinisekisa ukuba asiyilahli imvelaphi yethu, kwaye nomzi womz’ ontsundu uhlala umanyene ngeelwimi. Amasiko nezithethe zethu akuhlala omelele ukuba siqiniseka ngendlela esilondoloza ngayo ulwimi lwethu lweenkobe. Ikhona ingqubela, okuseleyo kokokuba sigcine indlela esenza ngayo izinto kwaye siphuhlise ulwimi lwethu.

Masingabayeki abantu abamhlophe beze notshintsho noguqulo olumdaka olubangela ukuba sizilibale ukuba singobani. Masingavumi naluphi uhlanga olunguqgakhwe ukuba banyashe ulwimi lethu lweenkobe

ngokunga ngathi alubalulekanga.

Masingabayeki abantu bahle besunyuka, bakhwele bezehlela ngeengunkqu emazenzeke kwindlela esithetha ngayo, nesibhala ngayo. Nathi bantu bantsundu, masingabizinkenenkene ezivuma yonke into, sikhamise sivuyela utshintsho olungazukusisa ndawo. Sezonakala nje izinto ezoyanyaniswe nobuntu kungenxa yolwimi esilutyesheleyo, nenkululeko ethe xhaxhe ethe sayivumela yaxhatshwa ngabantu abangangeni ndawo kwezakwaNtu. Masilondolozeni indlela yokuthetha, yokubhala, neyokunxibelela ngolwimi lwakwaNtu, sikhuthaza ukuzithanda nokungagunqgi kwindlela esiyiyo.

Ulwimi lwethu lweenkobe linqatha elijing’ emlonyeni. Ukuba wenza ntoni ngalo, kuxhomekeke kuwe.

Abasindwa ziingcinga mabashicilele phantsi ngolwimi, abayimibhobho mabahambise iindaba ngolwimi lesiNtu, ukanti abosiba mababhale ukuze lungapheleli emoyeni ulwimi lethu.

Ndiyaleza kangaka nke ngolwimi olu lwethu lweenkobe ukuba malugcinwe, ngeba ndizama ukuhlabelela ikhwelo kwabe banendlebe nakwabo baneliso ukuba bahambise ivangeli ngolwimi lwakwaNtu, bangayeki abo sele beqalile, baqale abo basangcangcazelayo.

Mna ndiyayishiya indawo. Ndiyaleza ukuba ucinezolo ngokobuhlanga, ukulukuhlwa ngokwesini, inguqu notshintsho kweli lomzantsi Afrika nilulwe ngokusebenzisa ulwimi lwenu lweenkobo!

abantu babone iindlela ekubhalwa ngayo isiXhosa. Kungakuhle ukuba usiba olu aluphelelwa yincindi ukuze kubhalwe nangabanye! Ndibulela kubantu abathe mandixhasa kolu sasazo lweliphepha ndaba.

Kwangaxesha nye, ndibulela ngokuba abantu bathe baxhasa olu papasho.

Ningadinwa maqela, nangamso!

Niphathe iqela elingenayo ngezandla ezinobubele. Nibaphathise ubunewunewu ukuze nabo bazive bengabantu.

Umsebenzi omhle niwuncome ukunti xa kukho uqguthuso, nakukhwaza bazakusabele. Ningayeki ukufunda iphepha eli, nakuchola kwaye nizuze lukhulu.

Kuninzi okuphethwe ngabalandelayo. Ngabantu abatsha abanengqondo ephangaleleyo, kwaye abazakutshintsha indlela esibona ngayo izinto singabantu abanmyama.

Mabangene, nantsi idyokhwe ibalinde.

Uyarhoxa umzukulwana wooRadebe, uyarhoxa umzukulwana wooDunjane.

Unyana kaMabuyi nobhut’ Thami uyehla! Ngxatsho!

Ndibamba ngazo zozibini!

Mathol’ anyongande kukudlelana!

Iinyanga ezi-12 ziphelile ndiyingxalenye yeli phulo le Vernac News.

Amathuba ebendinawo okuba ndizame ukutshintsha abantu ngeendlela abagcinga ngayo ngolwimi lwesiXhosa aphelile kweli iphulo.

Ndizame ngandlela zonke ukuba

Our native languages are important. We should not forget about them because they make us to be who we are. Let’s teach our kids to read and write in our native languages. In that way, we would be preserving the richness of our languages for generations to come. Nguni languages will always serve as a connection to our culture and heritage.

6

IZINDABA/NEWS

October 2015

Wawina wena Chumani Maxwele, washweba wena UCT enkundleni ephezulu kunazo zonke lapha eningizimu!

U

m f u n d i uChumani isiZulu M a x w e l e useliwinile icala abathwese lona yi-UCT. Lokhu kulandela emuva kwendabendala ebeyidingidwa enkantolo enkulu yase Kapa. UMaxwele wayemangalelwe ngomunye wothisha abamhlophe be Department of Mathematics and Applied Mathematics. Lo wesimame wakhala ngokuthi uMaxwele umcwase ngokwebala futhi nangobulili. Lo mame uthi lo ka Maxwele wamesabisa ngokuthi uzomshaya emuva kokuthi emalele ukuthi angene kuleli bhilidi labafundi be Maths. Wase ebeka icala lokuthi uMaxwele umhlukumeze ngezinkulumo zakhe ezazithinta inhlanga yakhe njengomuntu omhlophe, uma ethi ‘kufuze abamhlophe abalapha e-UCT baphume baphele ngoba u Cecil Rhodes usewile’.

Noluvuyo Mjoli

Emuva kokumangalelwa yilo mfundisi, uMaxwele wazithola emiswa ezifundweni zakhe lapha ekhaya. Lokhu ku miswa bekuqukethe izingqinamba zokuthi angayi emaklasini wase UCT nokuthi angangeni nokungena esikhungweni salapha ekhaya kuze kuphele lesi sijeziso.

Oka Maxwele wakushaya indiva lokhu ngoku mangalela i-UCT, ekhala ngokuthi lawa macala awethwesiwe asuswelwa emoyeni futhi anokucwasa ngebala phakathi. Uzokhumbula ke ukuthi lo ka Maxwele ubeke waba undaba mlonyeni

kulo nyaka mhlazane ethela isifaniso sika Cecil Rhodes ngendle. Uphinde waba semaphepheni kakhulu kuleminyaka edlule mhlazane esa umongameli u-Zuma eNkantolo mayelana ngokuboshwa ‘okungasile’. Kuzo zonke lezi zigameko, uMaxwele uselokhu owawina amacala ache, ngoba naleli laka muva useliwinile.

Inkantolo ithole i-UCT inecala lokubheca uMaxwele ngobubende ebe engayidlanga inyama. Usebuyiselwe ke esikoleni futhi uthe uyafunga uyagomela ukuthi i-UCT izoyikhotha imbenge yomile ngokudonsela igama lakhe odakeni.

Kanti ke i-UCT yona ithi isinqumo senkantolo ephakeme sokuhoxisa amacala ka Maxwele akusho neze ukuthi sebeqedile ngaye . Ichazile futhi ukuthi bona basakholelwa ukuthi ngempela uMaxwele unecala.

Image credits: : Wandile Kasibe

The University of Cape Town has lost a case in High Court against the student, Chumani Maxwele who was suspended following allegations that he had verbally and racially abused a white female lecturer at the Mathematics Building at an incident which happened on the 1st of May 2015.

#IAMSTELLENBOSCH ?

E

mavikini adlulileyo kulombukiso ophume isiNdebele eyunivesithi yaseStellenbosch okuthiwa nguLuister.

Imbukiso lowu ubutshengisa inkathazo zabafundi abansudndu kuleyi yunivesithi. Izikhalazo zabo zigoqela ukubandlululwa ngaphandle kwekilasi langaphakathi lapha abafundiswa khona ngolimi abangaluzwisisiyo.

Camilla Sibanda

Ulimi lolu luletha inkathazo ngoba ukufundisa ngalolu limi kulenjongo yokuthi leyi iyunivesithi ihlale ingeyabelungu kuphela. Uma ungumuntu omnyama uyasadalala ukuzwisisa ukuthi ababalisi bathini lba ukubala izifundo zakho ngenxa yokuthi awuluzwisis lolu limi.

Zinengi izinto ezitshaqisa umzimba ezenzakala eyunivesithi yaseStellenbosch.

Abantu amanyama baphiliswa nzima ngabelungu okokuthi uma ufuna ukuhlonitshwa kufanele uzenze umlungu , uziphathe njengabo futhi uzonde ubunsundu.

Emva kokukhitshwa kombukiso izikhulu zase yunivesithi yaseStellenbosch zabizwa ukuthi bazothetha indaba yabo ephalamende kodwa akula mphumela ecacayo eyaphuma kulowo mhlangano. Kuke kwaba lokubhikitsha khonale eStellenbosch kodwa abameli babafundi abazange bazihlanganise labafundi abansundu.

Ekugcineni baqale ukuqeqetshela i #IAMSTELLENBOSCH etshengisa ukuthi inhlungu zabantu abanyama azaqakathekanga futhi zingamanga.

ISRC yase Stellenbosch ibithatha izithombe zabantu bekhuluma ngokuthi bona bachelesile kuleyunivesithi ngenxayezizathu ezihlukahlukene.

Abantu abansundu baphendule lokhu ngokuthukuthela okukhuluu ngoba kwenza izinhlungu zabansundu zibeyinhlekisa. Abanye bebebhale ukuthi bona abasobelungu kodwa bafuna ukufunda ngesi Afrikaans loba abanye abantu abamnyama bebanengi abangazwisisiyo.Lokhu kutshengisa ukuthi laba bantu abakhathaleli inguquko kodwa bafuna ukuthi kube engathi zonke lezi izinto azenzakali .

lililizwe lothingo lwabafazi kodwa umbuzo yikuthi uthingo lwabafazi lolu lombala omnyama na? Leyi yiyo imibuzo ebzwa ngabensundu, eyokuthi bazazibwa kuze kube nini?

Ezehlakalo lezi zeIAMSTELLENBOSCH zitshengisa ukuthi kukhona okutshaya amanzi ngaleli lizwe elizanza angathi lakhwe ngoxolo langothando kodwa kuyabonakala ukuthi ikhona inzondo lokuthukuthela okuthize lapha eZansi Afrika.

Umkhuba ogilwa yilaba bantu ngowokuthi abantu abamnyama bayangeke bayekele ukukhuluma ngendubo zabo. Kulula ukuziba indubo zabanye kulokuthi utshintshe izenzo zakho zokubandlulula. Yiwo umlandu osuthethwe yiSRC yaseStellenbosch owukuvimba inkulumo zenguquko.

This year has been an eventful year because of the escalation of events at various universities across the country due the rescucitation of the tranformation dialogue. Different parties involved have had differing opinions about how far South Africa has actually come in terms of tranformation. After the Luister the Stellenbosch SRC launched a campaign to disprove the cries of black people suffering discrimination. Is there one solution to actually realising this goal of tranformation? What will it take for the privileged to finally recognise and account for their privilege?

Ngemva komnyaka siqale ukukhuluma ngokuthi isimo sesizwe sibulala umoya wabansundu kuyadanisa ukubona ukuthi banengi abantu abansundu abasafuna uthando lwabelungu. Asazi ukuthi kozala nkomoni emayunivesithi aseZansi Afrika. Kambe izatholakala inqubekela phambili ngemva kwamakhulu eminyaka abelungu befundiswa ukuthi abansundu abalayo imizwa ngoba abasobantu abapheleleyo.

Yingakho bengazwisisi ukuthi amaqembu afana le OpenStellies loba imbukiso efana leLuister izama ukwenzani.

Amayunivesithi aseZansi Afrika asezithola eqakathekile inkulumeni yotshintsho kodwa izenzo zabon zonke zingathi ziyafana.

Kulokungazwisisani phakathi kwabafundi abamhlophe labansundu, phakathi kwababalisi abansundu labamhlophe kanye laphakathi kwabafundi abafuna inguquko lbabalisi bangayifuniyo.

Udaba lwesizwe esaingaboni umbala womuntu yilo oluhlupha kakhulu endaweni zempikiswano ngoba abantu abamnyama bathi uma usithi awuboni umbala utsho ukuthi awubaboni. Ilizwe leli libambelele ekuthini

Image credit: I Am Stellenbosch Facebook

7

DIKGANG/NEWS

Rest in Peace Mama Veronica “Dledle” Luzipho

Supercare

U

b e k i w e e k h a y a isiZulu lakhe lokugcina umama u Veronica Dledlekazi Luzipho. Umama lo ubengumsebenzi ka Supercare osebenzela inyuvesi yase Kapa, lapha e- Upper Campus.

Noluvuyo Mjoli

Abakhula naye umama uVeronica bebembisa ngo Liyema. Knati ke laba ebesebenza naye bamazi ngo Dledle; okuyigama lakhe elinqanyuleliwe.

Umama usishiya emhlabeni mhla zingu 15 kuyona inyanga ka Mandulo emuva nje kokukhushulelwa isifuthufuthu.

Inkonzo

yesikhumbuzo

yayibanjelwe lapha ekhaya mhla zingu 22- Mandulo 2015, kodwa zange ubekhona umbiko ovela kuyo i-UCT mayelana nokudlula emhlabeni kwakhe.

Umncwabo ke wona bewubanjelwe ekhayeni lakhe eNyanga East zingu 26Mandulo 2015, kepha yena ubesehlala emzini wakhe eDelft. Lo msebenzi ubunhanjelwe ngozakwabo abesebenza nabo kwa Supercare. Bekungekho noyedwa wabaphathi balapha ekhaya e-UCT, kumbe abe Supercare noma abe SRC. Umama ushiya ngemuva umyeni wakhe kanye nezingane zakhe ezintathu.

kamama

Lala Ngoxolo Zaheda Peters

Student Admissions and Advocacy Services Noluvuyo Mjoli isiZulu

K

u d l a fumuka, kudle silaza.

Kungokukhulu ukudabuka ukudlulisa umbiko wokuthi sesiphinde sashiywa ngomunye wabasenzi lapha ekhaya.

Unkosazana Zaheda Peters obesebenza e-Student Admissions & Advocacy Service Office usedlulile emhlabeni.

Uzokhumbula ukuthi i-UCT yakhipha umbiko mayelana nokudutshulwa kwakhe. Ukudlula kwakhe emhlabeni kuqhamuka emuva kwamaveki amabili elulama esibhedlela

kulandela isigameko sokudutshulwa izinhlavu ezintathu ekhanda nasengalweni wulo abehlekisana naye.

Lo ka Peters ushiya emhlabeni izingane zakhe ezimbili.

We regret to inform you about the death of yet another worker at UCT: Ms Zaheda Peters who was an Administrator at Masingene Building, Middle Campus.

Mama Veronica Luzipho was laid to rest today at her home in Nyanga East. No spokesperson from UCT’s management, SRC or even the managers of Supercare were present at the funeral. Only her Supercare colleagues accompanied her to her last place.

Image credits: : Noluvuyo Mjoli

Image credit: : Zaheda Peters’ facebook

Seligcwele ifriji kusho unina kaSfiso Sanelisiwe Ngcobo isiZulu

U

nina wesihlabani somculo wokholo uSfiso Ncwane osanda kugixabeza umfundisi wakhe ngomnikelo wemoto ka-R1.9 million uthe ujabule kakhulu kulandela ukugcwaliswa kwefriji lakhe yindodana yakhe.

Kusukela ngesonto eledlule uNcwane uzithintele kubalandeli bakhe abebemgxeka ezinkundleni zokuxhumana ngesipho sonyanyavu lwemoto emhlophe i-AMG MercedesBenz GL 63 V8 ayinikelele umfundisi uFrancis Anosike ngesonto eledlule.

Izindaba zokuvela kukanina uNksz Fikile Ncwane (60) ekhala ngokungondliwa yilo mculi kodwa ebe enikela ngemoto ebizayo kumfundisi kubhebhezele ulaka lwabalandeli ezinkundleni zokuxhumana.

Mhla zingu 24 ku Mandulo unina walo mculi utshele Iphephandaba elindumile

ukuthi uNcwane uthumele imali yokudla kudadewabo wathengelwa igilosa kwagcwaliswa nefriji. Iphephandaba I Daily Sun libike ukuthi lomculi wondumo uthumele imali engango R2000 kunina.

Unina kaSfiso ubike ukuthi ujabulile njengoba ifriji lakhe seligcwele ukudla. Uphende washo ukuthi yean ubengaphikisani nemonto yanokusho ethengelwe umfundisi, yena ebefuna indodana yakhe umuthengele ukudla. USfiso uthumele imali wayinikeza udadewabo wabe esengithengela ukudla. Ngikhuluma nawe nje ukudla kugcwele indlu,” kusho uNksz Ncwane ebekuzwakala ukuthi ujabule.

Ekuqaleni kwesonto uNksz Ncwane uzwakale ohlelweni lukaJacinta Ngobese iVuma FM ekhihla isililo echaza ngokunganakwa yindodana yakhe engamondli, wathi nefriji lishaywa wumoya ekhaya.

Abalandeli bakaNcwane badinwe baze balibeka ngembaba elokuthi lo mculi akabuyise imoto bese ondla unina.

Udaba lwefriji bese luphenduke undabuzekwayo ezinkundleni zokuxhumana, abantu bethi akugcwaliswe ifriji. Abanye bebeze basho ukuthi uma ekhipha enye i-albhamu kumele isihloko sayo sithi “Empty Fridge.”

The mother of famous gospel singer Sfiso Ncwane reported that her fridge is now full after her son sent her R2000 to buy groceries. This follows after a social media uproar regarding the mother’s empty fridge.

Unina kaSfiso uthe akanankinga ngendodana yakhe uma ifuna bazoxoxisana.

“Ngizoyamukela ngezandla ezimhlophe indodana yami uma ibuyela ekhaya. Sizoxoxisana silungise nezinto. Akakaze angifonele noma sixoxe selokhu ngezwa kwabezindaba ukuthi ufuna lolu daba siludingide njengomndeni,” kusho uNksz Ncwane.

Image credit: : Daily Sun

8

DIKAKANYO/TSELE LE TSELE

October 2015

Waar was djy?

Liesbeeck Gardens Worker’s Appreciation day- 11 Sep 2015

M

hla zingu 11 ku Mandulo isiZulu 2015, kwakufinywa ngendololwane eLiesbeeck Gardens Residence. Phela ngalolu suku kwakugujwa usuku lokuqhayisa abasenzi bakhona. Ubeke ngama fuphi ke usihlalo weHouse Community uAthenkosi Nzala uma ethi, “The same way the residence is nonexistent without the students living in it, so it is also without the workers, therefore, they must be celebrated, because what they get paid at the end of the day is not close to the amount of work they do day in and day out. To us LBG (Liesbeeck Garden Residence), these are not just ‘workers’, they are parents, they are friends”.

Lapha, lo mlisa wakwa Nzala udlisa ukubonga kwakhe okukhulu mayelana nobukhulu bomsebenzo owenziwa ngabo abasebenzi ongeke wabongwa ngemali. Uyachaza futhi ukuthi kubo, njenge Liesbeeck, laba akusiyibo nje abasebenzi kepha sebefana nabazali kubo ngoba indima abayidlalayo ayipheleli nje ekucoceni le nkundla kodwa kudlulela ekunakekeleni abafundi kanye nezidingo zabo.

Noluvuyo Mjoli

the windy and freezing weather at upper campus, buy them coffee, give them a highfive, say hi, in other words, let’s appreciate each other for just being human beings, because that on its own makes us significant”. Lapha uchaza ngokuthi akwanele neze ukuthi abasebenzi babongwe nje kuphela uma kuyizinsuku ezifana nalezi. Uthi kufuze abasebenzi baqhayiswe, bakhonjiswe inhlonipho malanga onke.

Uthi futhi akudingeki ukuthi umkhokhele ngemali kepha uma nje ungambulisa noma umnike ihagi okanye umthengele ikofi umsebenzi. Lokhu sikucaphune embikweni othunyelwe nguye uqobo ngaso isikhahlamezi.

Uphinde waqhuba wathi, “Having an appreciation day for them is not enough; we should appreciate them every day, for their significance in our living environment. This also says to many of us, let’s appreciate those who work around us, those who take care of us, from parents, to neighbours, and also to that man and woman sweeping the leaves during

sis’ Fura’s, sis Thando, sis Mandisa, sis Nomakhaya (all METRO cleaning staff) and Bhut’ Mntwekhaya (Maintenance).

On the 11th of September the workers of UCT were given appreciation and thanks at the Liesbeek Gardens Residence. There, head of the House Community, Athenkosi Nzala, called for more everyday acts of kindness towards the workers who should be treated as our friends.

Imvelaphi Yam

Mrs Waini (RFO) and next to her is one of the ZHAC construction workers doing the partitioning and painting in the Common room.

Image credits: Noluvuyo Mjoli

Somikazi Tom isiXhosa

G

alelo lini elingadlalwa lulutsha lwaseMzantsi Afrika ekongeni nokufundisana ngenkcubeko nemvelaphi yeAfrika? Ngokuya ndikhula, nolwazi lwam lusanda, inkcubeko yam idlala indima ebalulekileyo ebominin bam nendlela endilibona ngayo ilizwe, kwakunye nendlela ilizwe elindamkela ngayo. Imvelaphi yam iquka izizwe ezimbini: AmaXhosa kunye naBasotho, lo nto ke inefuthe enalo kwindlela endiwuqonda ngayo umnombo ondidibanisa nelizwekazi le-Afrika, kwakunye nezizwe ngezizwe zeli lizwekazi ziphela.

Ubutyebi bemvelaphi yam bundincede ndakwazi ukuziqonda ukuba ndingubani na kanyekanye, futhi kundicede ndakwazi ukunabisa ulwazi lwam ngaphaya kwemida yobomi bam. Ndiyazingca ngokuba libhinqa elintsundu, kaloku lo nto iqulethe indawo endimi kuyo ngobomi bam namhlanje, kwakunye nekamva lam. Ukwazi ukufundisana ngenkcubeko yam nabanye kubonakalisa umdla neqhayiya endinalo ngemvelaphi yam.

Loo nto ithetha ukuba ulutsha lwase Mzantsi Afrika lwakuthi ukuze lufundisane ngemevelaphi yalo nezinye izizwe, luqale luyibibonakalisa kwalapha ekuhlaleni ngeendlela ezahlukahlukeneyo. Ukwabelana ngemvelaphi yakho ke kuhamba ngolohlobo, kufuneka inyaniso yokuphila le nto uyiyo, nokouzingca kwale nto uthetha ngayo.

Ubutyebi bemvelaphi yama-Afrika kufanele bubonakaliswe ekuphileni kwethu, nangeendlela esiphilisana ngazo nezizwe ngezizwe kwakunye nentlonipho.

Njengolutsha lwaseMzantsi Afrika, indlela esithetha ngayo ngenkcubeko nangemvelaphi yethu imele itshintshe, ngoba le siyifundiswa kumabonwakude ayichubekanga. Imvelaphi

nenkcubeko yeli lizwe iqaqambisa imbali yoondlebeziyakhanya, aba bangamasela omhlaba woobawo, njengeyona ichubekileyo nanjengamthombo ekumele wonke umntu asele kuwo. Yiyo lonto namhlanje imini yeNkcubeko naMagugu (Heritage day) sele ibizwa ngokuba yi–Braai Day. Asinakuyivumela into yokuba kungxengwe imbali yethu ngoondlebe-ziyakhanya. Eyona dyokhwe iphezu kwamagxa olutsha oluntsundu lweli lizwe kukuba, kufanele sikhulule abantu abantsundu kula makhamandela sizibona sikuwo ngenxa yembali yocalucalulo kweli lizwe. Lonto ithetha ukuba kufuneka sitshintshe iindlela zokucinga, neendlela zokwenzeka, singalibali ukucela uncedo kwabadala, kaloku inyathi ibuzwa kwaba phambili.

Oko kutshintsha kweengcinga nezenzo ngekcubeko nemvelaphi yethu kuquka iindlela ezahlukahlukeneyo; abanye bayibonakalisa ngesiphiwo sokuthetha, kwabanye kukubhala, ukanti ke kwabanye kuquka ukudlala eqongeni, ukuzoba, ukunxiba njalo njalo.

Kwabanye ke kuquka ukuzibandakanya kumashishini ngamashishini aphuhlisa urhwebo leli lizwekazi, rhwebo olo lufunzwa lulwazi lwemveli oluxutywe nolwazi lwanamhlanje. Kwabanye ke kuquka iindlela ezithile zokuba ziinkokheli ngokwaseburhulumenteni.

Elona nqatha ndikusikela lona mfundi lelokuba, ulutsha lweli lizwekazi i-Afrika kumele lusebenzise izakhono zalo, ekufundiseni nasekuphuhliseni ulwazi ngenkcubeko nemvelaphi ye –Afrika, ukuze izizwe ngezizwe ziyazi inyani ngabantu belilizwekazi. Ngalo ndlela, sawube sitshintsha izimvo futhi sisosula intshongo emehlweni abo bantu bakholelwa izinto ezingeyonyani nezingacacanga ngeli lethu. Inxaxheba yokuphuhlisa

nokonga inkcubeko nemvelaphi yethu ilele kuthi silulutsha. Vuka ke mzi ontsundu utshone egadini uhlakule, uhlakulele izizukulwana ezizayo. Kwangelokhuba hlakula elo khula lingenagalelo ekhuphuhliseni elilizwe.

In my more conscious ages, heritage for me has become a prominent part of my identity as it fundamentally has and continues to shape how I see and receive the world. I come from a multiethnic family, thus my ethnic heritage is informed by two ethnic cultures, the Basotho and the Xhosa people. My ethnic heritage, by virtue of having roots within South Africa and the Lesotho kingdom has evolved my understanding of my connection with the African continent and its different ethnicities. My multi-ethnic background has allowed me to expand my understanding beyond the comforts of my own environment. I take pride in being identified as a young black African woman, as this description unpacks my past, my present and my future pursuits.

9

IZIMVO NAMABALA ENGWE

E kaba ga re tsebe medu ya rena?

Are we having an identity crisis?

M

alobanyana mo Aforika Borwa e be e keteka letšatši Sepedi la bohwa. Go swana le mehleng, go bontšha batho ba naga ya gešo ba bile le letšatši le le botse. Le be le tletše ka mebala, dijo le mmino wa seAforika. Batho ba maAforika Borwa ba be ba phatlaletše le naga go yo keteka letšatši le mo meletlong yeo e bego e tleše. Ke rile le ge ke lebelela matlakala a ka a di Social Media, aowa lenna ka bona ka fao batho ba bego ba kgabile ka gona.

Kgomotso Ngobeni

Go be go bonala gore ke kgale ba lokišetša letšatši le, gore le bona ba bontšhe diaparo tša bona tša setšo. Basadi ba gešo bona aowaa, e be e tloga e le matšoba ka nnete!

Efela ke ile ka tšewa šedi ke dihlogo tša bontši bja bona.

Taba ye ya meriri ya basadi ba maAforika ke kgale e ntutše sefegeng, efela ke be ke sa gopole gore le letšatši la maloba le ka swana le a mangwe. Bothata ga se go se itsebe, bothata ke gore mekgwa ya sekgowa e re bipile bjalo ka maru a thibile ebile ga re sa tseba bowelakalana bja rena.

nako. Go bolela nnete, goreng o ka nyaka go tšea nako o leka go lokišana le kgwakgwaripa ya moriri mola o ka no ya wa kgopela mosadi wa moriri wa go thelela gore a go apeše wa gagwe? Nkane rena wa rena o a thelele? Aa ke taba ya gore o tloga o le nkgwakgwaripa ka nnete goba re palelwa ke go ofa phepo ya maleba? Hleng re sa no reka dilo tša go o tlotša le wona wa thelela? Aa re ikemišeditše go phela maphelo a rena ka moka re utile moriri wa rena ka tlase ga meriri ya basadi ba bangwe? A naa ke tsela yeo re nyakago go godiša barwedi ba rena ka gona ruri?

As I was watching the TV and going through my social media pages on Heritage Day, I was stunned at the beauty of our different cultural attires. I just liked how the women looked like beautiful flowers, but something else then caught my attention-their hairstyles! Is this what it really has come to, wearing traditional clothes with fake hair? I really thought things will be different for once on Heritage Day. If only people would understand that you can’t choose the hair you’re born with. I feel sorry for these women, always covering their natural hair with someone else’s hair. Is this really the lessons we are going to be teaching our daughters?

Moriri! Moriri ke nto ye nngwe ya go makatša. E swana le bophelo ka bo bona. Ga gona motho yoo a ikgethelang bophelo. Go swana le ge go sena motho yoo a ikgethelago gore a belegwe ka moriri wa mohuta mang.

Mohuta wa moriri o ya le gore o belegwe ke bo mang, ke wena mohlobo mang le botšwateng bja gago ke kae. Ka bomadimabe, lefase le re rutile gore mohuta wa moriri wo o amogelegago ke moriri wa go thelela o mo telele.

Ke ka fao re bonago basadi ba gešo ba maAforika ba kgona go ikgantšha ka segagabobona, efela ba apere meriri ya maitirelo.

Ge nka fiwa monyetla wa go anegela borakgolokhukhu taba ye, ga ke tshepe baka nkgolwa. Gomme ke lefase leo re phelago go lona lehono. Re phela lefaseng la go rekišetšana meriri!

Lefaseng leo o botšwago gore gase o hlape botse ntle le gore o apare moriri wa mosadi yo mongwe. Lefaseng setšo sa rena le botho bja rena bjale ka basadi ba maAforika di nyenyefatšwago.

Ee, nnete gona dinako di fetogile. Re phela re rakediša

Image credits: Reddit; The Young Black and Fabulous;Beauty International Magazine

My heritage as a Mohurutshe Clifford Mongwegelwa Tsotsi Taal

H

eita hola!

Julle weet growing up my topie het baie stories tse a nchaetseng and ek sal nooit vergeet ander dag ke mo vraisa gore eintlik rona as Batswana re bo mang. O rile ko nna “mfana githi, een dag o tla tlameile gore o rute dincosi tsa gago gore ke bo mang so luister hier so gore o sa ja flop when daai tyd e zwagala.” Batswana ba kgaokane into Bakgatla, Bakwena, Balete, Bangwato, BaNgwaketse, Barolong, Batawana, Batlokwa, Bahurutshe mara ek is n’ Mohurutshe so nou ke tlo shova ka heritage ya Bahurutshe.

Daar is ander plek called Kaditshwene, ke teng da ko Bahurutshe first settled mo Mzansi. Nou daai plek e spanisiwe as monument, so mense ba shapa touch daar so gore ba gelese ka Bahurutshe. Daar is Bahurutshe ba ga Moiloa and ba ga Mokgatlha. Die outhis, Moiloa and Mokgatlha are the initial nkalakathas van Bahurutshe mense so every Mohurutshe o leng teng is n’ descendent ya majita a. Daar is nou n’ plek ko North West e bitswa Lehurutshe, Zeerust and ga ver le Kaditshwene. Nou almost almal van the recent generasie ya Bahrutshe e tswa da, since 18th Century after bongamla ba vayisa mense da.

Ons, Bahurutshe, since mzobane like van tuka af re chuna iets tse grand moja di defina on se heritage. Mzobane ne re chuna jarata ka matlapa and o thole ko daai jarata go na le madladla a few nyana. Onse huis called Mokgoro re betha ka mmu and roof ka bojang (mud houses with thatch roof). Jewish ya rona e chuniwa ka matlalo a di animals tse re di bodisang for gaolo, bo ma kudu, kgomo, etc. Bahurutshe ba verstaniwa ka go lema and go rua diphologolo. Jullet weet majita generally ne ba thoma sgela late, a na le bo ma 11 jaar, deur daai ding ya go disa dikgomo

le go lema and even le ge o gelesa o chuna die goedes.

Bocheri het didladla ge skoon maak, ba lo lata lewathi by die rivier and ba fiela mo jarateng. Basically jou sex determined gore wat chores het jy ge doen mo jarateng.

Een practice wat ek dink gore is baie important mara ga e sa chuniwa soos ne e chuniwa mzobi tyd ke initiation sgela and Majita het hulle eie sgela, Bogwera, and le bocheri ban a le ya bona, Bojale. Re e chuna during winter ko thabeng so ga o jika da jy is known is monna or mosadi wa Motswana.

If ga o ye sgela sa bondoda, daar is iets tse o ka se dichuning, jy kan nie n’ lekgotla attend. Lekgotla is kopano ya banna ba mo motseng whereby re shova ka iets tsa mo otseng and resolve diflop. Even ga re zoza jeje daar ander pieces tse di zoziwang ke banna fela so you’re not allowed gore o di zoze.

Waar ke gore mense ba canywa go ring aka heritage mara gare verstan gore re ring aka eng. Re golela ko loxion en een ding e re e rutiwang is Ubuntu, canywa motho o sa di bale ka background ya gage. Ke waar die een mara ke batla go vraisa gore wena na o verstan jou eie heritage?

The Tswana people, like a number of other tribes, have sub-tribes such as Bakgatla, Bakwena, Balete, Bangwato, BaNgwaketse, Barolong, Batawana, Batlokwa as well as Bahurutshe. I am a Mohurutshe lad. When the Bahurutshe people first settled in South Africa around the beginning of the 18th Century, they settled at Kaditshwene in the North West Province under the Chieftaincy of Chief Moiloa. Kaditshwene is currently a monumental area that is now used for education purposes on the history of the Bahurutshe. Bahurutshe were driven out of the place by white missionaries as they wanted to take up that land which possessed a great deal of minerals and fertile land for farming.

The Bahurutshe people are characterised by features such as dressing up in skin cloaks and a preference for dense and close settlements and like most other African tribes their housing is a round mud hut with a conical thatch roof supported by wooden pillars on the outside.

Stock & crop farming was and still is a way of life that Bahurutshe people have constantly upheld. One of our (Bahurutshe) most important practices is the traditional initiation schools where boys go to be taught how to be men and transition into manhood and ladies have theirs too. The male one is called bogwera and the female one is called bojale. These are a few of the many practices which form the heritage and inform the culture of us as the Bahurutshe.

10

October 2015

DIKAKANYO/TSELE LE TSELE

Intando Yeningi Akuyona Impendulo K

uleli zwe intando yeningi ingumbono isiZulu ophakamisiwe ezingqondweni zabakithi ngenxa yomlando wethu. Kulo mlando kulandwa ukuthi ekupheleni kohulumeni wobandlululo emva kokuchishwa kwegazi kwabalweli benkululeko sakhetha inhlelo entsha ukwakha imimango yethu ngayo: intando yeningi. Kuthiwe ukuthi leyi nhlelo kwakuzosebenzela izimfuno zabo bonke abantu besizwe. Nokho namanje kusakhona izinkinga eziningi ezisenza singabi nathemba ngekusasa lethu njenge zwe. Lapha ngizoxoxa ngezindlela izinhlelo yentando yeningi iyahlulekile ngazo, izimvelaphi zentando yeningi qaphu qaphu ezithile esingazikhetha ngelinye ilanga elizofika kungekudala. Kubalulekile ukuqonda kulezi zinsuku ukuthi imibuso eminingi yanamhlanje ibuya ezifundisweni zanga phesheya ngomgomo wokuqoqa amandla onke ngaphezu kwabantu bonke.

Wade Thekwane Smit

Umuntu ongenambuso (obizwe nge-’Anarchist’ ngesiNgisi) ungumuntu okholwa ebantwini. Baningi labo bantu abacabanga ukuthi ongenambuso (phecelezi ‘isiphekulankuni’) bangabantu abadelelayo abafuna ukusha izakhi bathanda ukulwa kodwa cha, iqiniso lihlukene.

Ongenambuso bangabantu abakholwa ukuthi ohulumeni bazindezela abantu ngokubaphoqa ukuvuma amandla abo nokubakhokha izingxenye zemali – kuqala kuba labo ohulumeni abangenisile lo mbono wemali ukuphetha imiphakathi yabantu ngawo. Ongenambuso bakholwa ukuthi kungcono ukuphila ngaphandle kohulumeni ngokuzinqumela ikusasa lemimango nemiphakathi ngoba kuleyo ndlela awekho uhulumeni ozobashaya ngamandla nemali enkulu. Imibono emqokile kakhulu kuneminye

ngongenambuso ibe yona yokuhlola, yokusizana, yokwabelana nabantu bakho umsebenzi nezimpahla neminye enhle enje. Ubungenambuso buyindlela yokwakha imiphakathi nomango ngaphandle kombuso nabantu abanamandla kakhulu kunabanye. Ngicela ukuba ugcina lo mbono njengoba uqhube ufunde le ndaba.

Intando yeningi ithi ukuthi kumele abantu besizwe esibhalwe ngamaYurophu bahlangane ndawonye ukwabelana iminako yabo kanye nezimfuno nemizamo.

Lokhu kungumbono omnandi kodwa emhlabeni wangempela akusebenzi kamnandi kangaka. Eqinisweni njengabantu asikhulumi, singenamvume yokukhuluma nohulumeni kalula. Sivota kanye eminyakeni emine kanjalo kuphela. Emuva kokuvotelwa kwamakhansela, ummongameli nabanye abantu abafunisisa ukupha umlomo ngemali, siyalinda. Siyalinda ethemba ukuthi bazosisebenzela kamnandi lapho ngesikhathi bayidla imali emahhovisini. Amandla abola ngodli inhliziyo yomuntu.

Kazi ikusasa lizokhombisani. Esenduleni kade kwakukhona izindlela eziningi zokuphatha imiphakathi ngaphandle kokucindezela ithemba labantu. Lana esizweni kwakukhona ubuKhosi. UbuKhosi bunguhlelo wombuso wokuthi lapho inkosi inamandla okunqumela iziphetho zonke zabantu bakhe, kodwa lawo amandla okuzitshalela ukudla, okwakha izindlu kanye nokuthatha indawo asale ezandleni zabantu. Lokhu kuhlukahlukene kakhulu kunohlelo wethu wasemanje nakho futhi khona kunezinkinga. Zonke zezinhlelo zokubuswa zabantu zinezinkinga ezikhathini zonke, kusukela isendula kunamanje. Ngakho ke kufanele siphehla izingxenye zenzululwazi yokuphilwa ngaphandle kuwombuso embusweni. Sonke sakithi sifuna izinkululeko kodwa ohulumeni bomhlaba abafuni soze ukusikhululeka thina neze. Intando yeningi yamanje akuyona impendulo.

Encwadini ebizwa nge-’Ababulali Benyathi’ ebhalwe nguMzi Mngadi, lesi simo sikhombisile kahle du ngokucacisile.

Le ncwadi iyindaba kodwa ikhulumela iqiniso lesizwe sethu; laba bantu abakhethwa ngabantu bayizilima ngamandla ngoba ngeke bafune ukuthelelana amanzi nezinduna zamakhosi noma amakhosi angempela. Esikhundleni sale nhlonipho baqhamuka emakhaya ecabanga ukuthi abadingi ukucela imvume yokuphatha umhlangano, noma ukucela mayelana nezinkinga zabantu ezimqoka nje. Kule ndlela sibona kahle ukuthi lo hlelo obizwa nge-’Intando Yeningi’ ibe kungamane uhlelo wokuqoqa amandla ngosopolitiki.

Democracy has been portrayed as the ultimate system of political equality, however, it really only allows us to vote for candidates we never chose to make decisions we don’t agree with for four years. Democracy is not the answer. There have been countless political systems with differing degrees of success and failure, and it is important that we challenge the narrative given to us about democracy and its protection of citizens, and what freedom truly means.

Kanti ke siyabuza, ngabe yini impendulo yekusasa lethu?

E kaba re lokogile ka nnete?

Are we really free?

S

ebata kgomo, naga e a swa. Aforika Borwa naga Sepedi ya maswi le dinose, e kaba se ke nnete goba e sa le toro yeo re tlago go e fihlela ka ngwaga wa tlala? Morago ga mengwaga ye masomepeditee, naga ya gabo rena e wela bodibeng.

Seemo sa ditaba se hlaba pelo ka lerumo le bohloko.

Lebogang Selemela

nago le seabe go tsweletšeng thuto ye, sa go makatša le go feta ke gore ba thala lenaneo la thuto fase mme bana ba bona ba tsena dikolo tšeo di sa šomišego lenaneo leo.

Morago ga gore re fihle lefaseng la Kanana ka ngwaga wa 1994, ditshepišo di ile tša fiwa setšhaba sa Aforika Borwa. Go boletšwe gore batho ba tlo hwetša bophelo bja go phadima, setšhaba sa tshepišwa legodimo le lefase. Efela ga go nko yeo e tšwago lemina, le muši wa legong la mafelelo ga o thunye.

Wa sepela mo mebileng o kopana le baswa ba mabjoko ao a ka godišago naga ya ga borena. O tla fela o gopola mantšu a mahloadibona ge a be a re mmetla šapo la tlala o betla a lebile gae. Baetapele bao re ba kgethilego ba šomiša mašeleng ao a ka hlabollago baswa go ikhola le malapa a bona. O humana moetapele a rekile difatanaga tša gore ge di sepela di ikgantšhetše tsela, diaparo le dino tša maina a go thabiša tsebe, tše ka moka ka tšhelete yeo e ka bego e rometše baswa dikolong.

Thuto ya naga ya gaborena e sa ntše e sa lekane, sehlopa se sengwe sa batho se hwetša thuto yeo e matlafetšego yago ba le kgwerano le thuto ya yunibesithi eupša ba bangwe, gagolo ba go šila ba apeile ba hwetša thuto yeo yona le yunibesithi di sa jele ka sethepeng se tee. Sa go kweša bohloko ke gore bathobaso ka rena ke bona ba

Ekonomi e gare e kgangwa ke lerole, mešomo e fela ge lehlaba le ge le dikela. Re ile ra tshepišwa gore go tla ba le mešomo, eupša se se diregago ga se seo batho ba se hlologetšeng.

Ge o bapetša mešomo yeo e lego gona nakong ye ba rego ke ya “tokologo” le nakong yela re be re bintšhwa ka leeto le tee, nakong yela mešomo e be e tsebalega. Ka mokgwa

Image credits: Flickr

wo dilo di lego ka gona go ra gore tokologo e a re tlaiša.

Ge e ka ba bagale bao ba lwelego bošego le mosegare, ba tlogela malapa a bona e le ge ba nyaka go iša Aforika Borwa Kanana, nageng ya maswi le dinose ba be ba lwela se gona ke a lora, mme wa pelo ngwana wa mobu wa Afrika a ntsoše. Seo e lego nnete ya go se nyake hlatse ke gore ba be ba nyaka re phela botse, re phedišane bjalo ka bana ba mpa. Efela seo se diregago se lwantšha pono yeo.

Nna samma a ke e bone tokologo, ke bona e le gore rena bana ba thari ye ntšho re be re nyaka tokologo gore re tlaišane ka borena. Ge ele gore o ja marapo a hlogo o re naa Mohlaloga o bolela sefe, nagana ka Marikana fao bana ba thari ye ntsho ba tšeerego maphelo a bana ba gabo bona bao ba nyakago bohelo. Ye yona ga se tokologo, ga se ra lokologa, re tlaišana ka borena. Ke ruma ke iphumula meokgo ke re rena le mengwaga ye 21 re itlaiša bana ba thari ye ntsho.

After 21 years of the socalled democracy, I am still bothered by South Africa’s state of affairs. The education system is ineffective, worst part is that the people drafting the programs to better the education don’t take their children to those very same schools. The unemployment levels are also worse, leaving a lot of educated stranded. My heart is filled with tears to see children of the same womb killing one another, the Marikana massacre is a clear evidence of that. I am sure this is not the Canaan our leaders fought for, and I’m afraid we are failing the wishes they had for South Africa.

Disclaimer The Vernac News Opinions & Features section is a vehicle for expression on any topic by members of the university, community and other interested parties. The opinions within this section are not necessarily those of the Vernac News collective or its advertisers.

Letters to the editor need to be kept to a maximum of 300 words and can be sent to taariqamod@gmail.com

11

IZIMVO NAMABALA ENGWE

WHAT IS IN A NAME? B

efore adopting Ndabezitha from their close cousins, Siyabonga Mviko awuMbatha, the Zulu chief, Jama kaNdaba and all those English prior to him were saluted, “Lufenulwenja”, an ancestral name still employed by the Bhaca royalty who interestingly argue that they are the Zulu proper, something which has never been denied by the sitting Zulu king. Anyway, according to Magema Fuze (1899), these Afrikans were known as, “Laba besithakazelo esibi” [those with a distatesful salutation or praise] because Lufenulwenja means “Dog’s penis”. Eish the things those who came before us used as names, shocking!

Sidvwabasilutfuli - soiled leather skirt.

Dlamini - the one who ‘eats’ by day.

Mkhize - ‘Drizzle (walkers) Mpondo - Horn Nkomo - Cow Mswati - of the twig Gatsha - Branch Lusibalukhulu - Huge feather Shaka - (possibly) from ishaka, a bug that causes abdominal diseases such that one appears pregnant. Or from ukushakazisa (to shake up), Dingiswayo - exiled Mthimkhulu - Large tree (or potent medicine) Flathelilanga - Turn your back to the sun.

Buso - Face Mfene (Motsoeneng) - Baboon (of the Baboon) Kgabo (Bakgatla) - Monkey Tshanikuhle - the grass is beautiful/very good Jama - Stare Jali - dissapointed Ngcolosi - ‘dirtied’ Zulu - weather/climate Langalibalele - Scortching sun Mehlomakhulu - Big eyes Zinja - Dogs.

Etc..

When translated our names just seem odd and some offensive. Don’t translate them, they lose their epic nature once lifted out of the linguistic scene in which they were composed. Otherwise we end up with tragic names instead of epic ones.

NGWAOBOSWA MO BATLHAPING KE ENG? Prince Nchupang Setswana

B

atswana ke batho ba ba ratang setso thata ebile ba dumela gore mothotia ke motho o o godisitsweng mo tlaseng ga melawana ya Setswana. Letsatsi la ngwaoboswa mo go bone ke letsatsi leo ba ntshang ga tshwene ba bontsha ditshaba gore setso ke eng mo go bone. Ngwaga o mongwe le o mongwe mafelo a beke morago ga Lwetsi a tlhola malatsi a le masome a mabedi nne (24th) batlhaping ba kgobokana kwa setheong sa art se se bediwang Mmabana cultural centre ko Taung mme ba dire moletlo o bediwang Calabash. Calabash ke sejatlhapi mme le raya gore nkgo\sejana ka Setswana, lebaka legolo gore mafelo ao a beke a bediwe Calabash ke gore batlile go ntsha se se mo nkgong. Ka mafelo ao a beke go lalediwa diopedi tse difarologaneng go akaretsa ba setso mme morago go robiwe letheka.

Moletlo wa go keteka ngwao tota ga ba o dire fela gagwe mo ngwageng, ka nako ya mabololo o tla bona go tlhanasela mme basimane le basetsana bao ba emeteseng gonna banna le basadi ba ikgantsha ka letso la bone. Moletlo wa Calabash o neela Batswana nako ya gore baithute maele a botshelo jwa Motswana. Meaparo, dijo le mmino ka mafelo ao a beke ke Setswana fela mme batswantle ba nna le tshono wa go ka

ithuta ka tsela eo batlhaping ba tshelang ka yone. Moletlo o simolola kwa kgotleng wa kgosi ka letsatsi la mediragalo mma basadi ba tlhole ba apeile, banna ba buisana le phafana fa makau le makgarebe ba rupelelwa ka tsa setso mme morago go jewe, go itumelwe.

Ke ne ka garolwa pelo ke tsela eo batho ba Kaapstad ba ketekang ngwaoboswa ka teng. Ba ikgatolositse botlhokwa le lereo ngwaoboswa mme ba le bitsa BBQ DAY. Ka letsatsi lone la ngwaoboswa mo go bone go apara le go keteka ka setso ga e se sepe. Ke utlwisiwa botlhoko thata ke tsela eo batho bantsho ba ikgogetseng mo setsong se se kopakopaneng sa basweu mme ba lebala segabone.

Big Chef UCT Left Students’ Forum English

A

group of people on campus, seen only as in their job capacity by students, are the workers who serve us food and drink at the cafeterias food stalls.

It is a consequence of commodification of human labour in capitalist societies: we ignore the humanity of those we deal with in business transactions. As we sometimes realise, of course, the people who serve at food tills are not other. The division of our society into race and class, largely determining which side of the food stall we stand on at this elite university, is part of our country’s historical legacy.

Some of the cafeteria workers are perhaps one of the most exploited groups of people on campus. The UCT Left Students’ Forum (LSF) has done some investigation into these workers’ working conditions and found that many of them are severely mistreated.

The details are as follows. The business structure of all food stalls on campus is that each stall is rented from UCT as an individual entity. However, there is a chain of 9 stalls which are centrally managed and where workers experience unfair treatment.

These food stalls specifically are: Cafe Quencha and Java Junction in Leslie Social; Frigo in the Students’ Union and at Graca Machel; The Glasshouse in Menzies; The Mootroom in the Neville Alexander Building; The Purple Haze in Centlivres; and all food stalls in the Barnard Fuller Centre on Med Campus, as well as Ideas Cafe also on Med Campus.

We have gathered numerous complaints from multiple sources about the working conditions at these stalls. They include: Low wages are paid to workers. In some cases, workers earn as little as R3000 a month which is barely enough to subsist on. Note that workers are only paid for about half of the year, due to the long vacations on campus. This means that this income effectively has to be spread across the year for most workers.

Workers have not been provided with safety equipment despite working with very dangerous appliances.

At catered events, workers are required to prepare the food and serve at the

Taung Calabash is one of the well-known heritage festival, it is a platform for Batswana people, particularly Batlhaping to explore and exchange their cultural elements such as food and music.

Image credit: UCT LSF Facebook page

event while also managing their stall, and receive warnings if they fall behind with either. Furthermore, workers are not paid extra wages despite this extra work.

There is no pension for workers. As such, even if workers have worked at these stalls for over 20 years, they will receive no money for their retirement. a

These are just a few complaints in much longer list of complaints.

As the LSF, we have spoken with the boss of these stalls. He has told us some of the problems that all the stalls face, and the difficulties in resolving workers’ complaints. The standard response is that these are being dealt with following “the correct and official procedures”.

A fundamentally exploitative part of the nature of these procedures is that it systematically advantages bosses over workers. Although there are measures to ensure anonymity, there is the constant (unsaid) threat of dismissal from the boss.

The incentive is also to delay procedures – bosses are permanent, while workers often switch jobs more frequently, allowing matters to effectively never be resolved.

The case in point is that while indeed many of these complaints are difficult to rectify, they are very similar to complaints gathered 7 years ago from workers at the same stalls. This seems to suggest that these complaints have been disregarded and little attempt has been made at rectifying them.

As such, the LSF is currently following a worker-mandated process to ensure that workers’ complaints are seriously dealt with, and that there is a strong commitment to resolve these complaints.

The LSF will report on the developments of this process, and, if student action is necessary, will call on all students to join in solidarity with the workers.

However, at this point, we call on students to be aware of the people they buy food and drink from, and the daily struggles these workers face.

14

October 2015

OPINIONS & FEATURES

Vavasati va ntima va susiwe xindzhuti exichaveni!

Black women degraded in our society

W

ansati wa mulungu a nga antswi ku tlula Xitsonga wansati wa ntima. vavasati va ntima ava hambani helo na vavasati va valungu. Hi vanhu hinkwerhu hi fanele ku rhandza na ku hlawula marito loko hi vulavula.

Afrika Dzonga i tiko ra vanhu hinkwavo,hambi munhu i ri mulungu kumbe I ri munhu wa ntima, a swi vuli nchumu. A hi rhandzaneni maAfrika dzonga, hi tshika ku xanisa na ku vula ku biha hi vavasati va ntima. A kuna munhu wa ku tluka kumbe ku antswa ku tlula un’wana.

Silvester Thantsha

Vavanuna a hi dyondzeni ku amukela leswi vavasati va ntima va nga xiswona. Tsundzukani leswaku laha misaveni munhu anga tihlawuri kuva leswi anga xiswona. A kuna munhu loyi a endlaka kuri mavabyi ma kula ehenhla ka Afrika Dzonga. Valungu va fanele ku tiva kuri wansati wa ntima i munhu ku fana na wasati wa mulungu. Loko va ku i vanhu va endlaka kuri mavabyi a kurile ehenhla,xana va na vumboni bya leswi va swi vulaka? Va nga tsaka loko

hina vavanuna va ntima hi endla va vasati va valungu?

Aku na munhu loyi a faneleke ku xanisa vanwana kumbe ku vulavula ku biha hi vona. Hi vanhu hinkweru. A hi tshikeni ku xanisana na ku hanyisa vanhu vanwana kuvava. Rirhandzu hirona xilo xa kahle laha misaveni.

A ku na loyi a faneleke ku karhata un’wana na kan’we. Afrika Dzonga i tiko leri ntshuxekeke, laha hinkwavo va ringanaka.

Ndhawu ya vavasati va ntima laha Afrika Dzonga hi kwihi? A hi ringeteni ku tinyungubyisa hi vavasati lava. A hi ringeteni ku amukela leswi va nga xiswona. Afrika Dzonga i tiko ra vanhu hinkwavo, hambi munhu i ri muzulu, mutsonga kumbe wa rixaka rihi swa fana. Hinkweru hi twa kuvava, hinkwerhu hi lava ku hanya. Tshikani ku hanyisa vavasati va ntima kuvava. Mavabyi laha misaveni i khale ma rikona.

Mavabyi ma ta tshama mahari kona hilaha kunga heriki.

mi tshika ku vulavula marito lawa ma nga riki kahle. a hi khomaneni hi mavoko ku kurisa tiko leri, na ku rhandza vavasati hinkwavo, yimisani ku xanisana,mi ringeta ku hanya sw’nwe hi kurhula laha Afrika Dzonga. valungu i vanhu va fana na vanhu va ntima. rirhandzu ntsena hirona ri nga ta endla kuri hi hanya kahle hi kurhula. a hi tinyungubyiseni hi tiko ra ka hina na vavasati va tiko leri.

Vanhu a va fanelanga Ku ahlula kuya hi nghohe.

Afrika Dzonga i tiko leri ntshuxekeke, laha hinkwavo va ringanaka. Vatirhi kuloni ringetani ku khomana kahle

A white woman is not better off compared to a black woman. Black women shouldn’t necessarily be viewed differently from white women, as far as beauty and status are concerned.

We are all human, and we should love one another and choose words when we speak. South Africa is a country for everyone, whether a person is white or black. It shouldn’t make a difference as to how we view and perceive one another. Let us love each other, as Africans. Let us stop ill-treating black women, just because they are black. They didn’t choose to be black; neither did the others choose to be white, Indian, Coloured etc. Let’s accept and treat one another with respect.

Image credit: http://www.sadtc.org.za/

Ndoenda Varsity

Ke tlhahlobo!

Chido Dzinotyiwei

Mmakwata Lesudi

ChiShona

Sepedi

Shamwari ndoenda Varsity ndega Usazondikanganwe wasvika Usakanganwe kwawakabva Mudzidzisi ndoenda Varsity kure Zvinofadza shuwa mufunge Usarega kudzidza. Pfungwa dzijekeswe Ambuya ndoenda Varsity kudhorobha Enda muzukuru, udzidze nesimba Tokwira ndege kusvika yafinha Amai ndoenda Varsity kunze Vanhu vakasiyana. Uzvichengetedze Hatidi ngozi. Hauzobudirire Baba ndoenda Varsity kumhiri Enda mwanangu. Tora mari iyi Asi usatenge zvekupedza mbiri Ndoenda Varsity mangwana, Mwari wangu Rarama neshoko rangu Ungwarire mabasa erima munyika umu

Ke nna tlhahlobo, mohlahloba batho ba gabo a sa ba tlhahlobe, Bangwe ba re ke moroka’a meetse a pula, Kea pola, ke polantšha baithula mabjokonyana a!

Ke samathul’a kabela ke abela mabadi fela.

Ke leru leso mosolela baithuti bokamoso.

Ke tlhahlobo mohlahloba dibodu, Ba go šoma bona ke ba tšhaba piripiri.

Ke nna yena wa pelo thata, mogale mogana thaloko.

Mmala le morafe ga ke di tsebe, Tšhiwana le tšhiololo ga ke di babalele.

Ge ke kotama tafoleng bašimanyana ba hlaba thedi, Ga ke hwiphi ka moretlwana, thupana tša bašimanyana, Nna ke hwipha ka mohwiliri tšhiphi thupa tša batala.

Ke hwipha fela ba go ila puku, bahlokatsebe!

Ketla go wena ka mehutahuta, ke tle ke le dipalontsetsere ke go tseregantšhe!

Katla ke le ikonomi ka go kobantšha, ke go sasamele ke le saentshe!

Nofemere le Oktobere di a fihla meetse a tlo tsena ka ntlong kea go botša.

Ba go se rothe dinala ke ba tšhaba piripiri, ba nhlahlamola ka šala ke ahlame.

Ba go itukišetša nna e sa le nako ke ba boifa boka mmamogašwa.

Ke nwešana meetse le baithuti ba maikemišetšo.

Ga ke kete diketo ka mahlogonolo aka, ke afa bo kodumela moepathutse fela!

Selepe se tla gomela eng nna ke feditše go rema?

Mediti ke tla e tšhaba jwang yona e tšhaba nna?

Ke gagešo ke tla tšwa ke rile tuu!

15

IZIMVO NAMABALA ENGWE

“MontshepetSa boSego re mo leboga bo sele” Always be grateful for the good deeds you receive

K

e godišitšwe ke tseba gore motho ke motho ka batho, Sepedi matsogo a hlapišana, ee! batho ke go šomišana ba bipane magole. Go bile bjalo le ka bangwadi ba Vernac ba go tšwa mafaseng a kgole le kgauswi, kudu ke bolela ka bangwadi ba leleme la Sepedi le Setswana. Ke bone ba berekišana lenna ka maikemišetšo le boikokobetšo, mme ke tlabe ke dira bokobo ge nka se ba leboge, ruri nka ba ngwanankotolaboladu!

Sharon Rankapola

Ke rile ge ke dira boipiletšo mathomong a ngwana ke kgopela bangwadi, ka hwetša thekgo ye borutho kudu go tšwa go Silvester Thantsha, ke ile ka kwa ke hlohleletšega kudu, ka be ka kwešiša botse gore polelo ya gore bophelo bo re a rwešana e tšwa kae. Ka fela mantšu ge a sebotša ba bangwe ba bagwera ba gagwe ka ga piletšo ya ka, ke fao ke hlakanego le August Radebe, yoo a nago le kgahlego ye kgolo lelemeng le setšong sa gabo.

Gwa se felele fao, Lebogang Selemela le Mmakwata Lesudi

August Radebe

le bona ba ile ba mpontšha bobotse bja leleme la Sepedi, go bala dingwalwa tša bona go fela go ntutuetša, ke re le boroko bo a tloga ka hwa ka ditshego fela e le ge ke kgahlwa ke leleme le la botse la gabo rena. Nka lebala bjang Kgomotso Ngobeni?

Ke ra kgadi ya masogana, mosetsana motswerere wa mopedi yoo a thomilego go re ngwalela go tloga mathomong ruri?

Makgolo wa ka o fela a re “ke kwa bose swikiri e sego ngwanaka”. E rile e le laboraro, letšatši le be le kgabile, go le borutho, ka kwešiša gore makgolo wa ka o be a kaya eng. Ke kwešišitše se ge Caswell Mokgonyana a laetša gore le yena a ka rata go ngwalela Vernac. Ke natefetšwe kudu ge mosadi wa Motswana wa go swara thipa ka bogaleng, Keitumetse Mahini a bontšha maikemišetšo a gagwe ka go ngwala sereto sa Setswana. Go fetišiša, Pheeha Molefe le yena o laeditše gore a ka rata go lahlela la gagwe la bošuana.

Ge o nyaka go tseba gore leleme la geno le monate go fihla kae, o bale dingwalwa le direto tša gona o e nwa kofi ka mahwibi a banna, o butše matsikangope, mme

Caswell Mokgonyana Kgomotso Ngobeni

Lebogang Selemela

Mmakwata Lesudi

o nkgelela monkgo wa go hlatswega wa pula ko ntle.

Go feta fao, Go bose kudu go bala dingwalwa tša go fapanafapana tša bao gosasa e ka bago bo O.K Matsepe le bo Diphete Bopape. Ke leboga thekgo ya lena go tloga mathomong a ngwaga, nnete nkabe re se seo re lego sona ntle le maikemišetšo a lena. Re leboga go menagane!

I’d like to express my greatest gratitude to the Pedi and Tswana external writers (Kgomotso Ngobeni, Silvester Thantsha, August Radebe, Lebogang Selemela, Mmakwata Lesudi, Caswell Mokgonyana, Keitumetse Mahini and Pheeha Molefe), who’ve constantly been supporting Vernac since “day 1”. The beauty of it all is editing your articles in the early hours of the morning sipping coffee, windows open and smelling the refreshing fragrance of rain. Words can never be enough to explain just how grateful I am for your support. Keep being the awesome individuals you’ve been, it looks so good on you (winks).

Pheeha Molefe

Portia Mahini

Silvester Thantsha

“Ulitalase?!”

N

dandisekwisikolo samabanga aphantsi, ndandisenza ibanga lesi-3 xa ndandithunywe yititshala yam kwelinye igumbi isiXhosa lokufundela. Ndathi xa ndingenayo ndeva utitshalakazi weli gumbi ndandithunywe kulo engxolisa abafundi ababebangela ingxolo ngoxa afundisayo. Aba bafundi yayiliqela lamantombazana kunye nenkwenkwe: Niyangxola. Kunini ndisithi thulani? Aninanto yakwenza?” Wena Yonela ufuna ntoni emantombazaneni le nto wasoloko uphakathi kwawo, ulitalase?”

Akha Tutu

“

Kulo mbuzo inye qha into eyandiba inqqondo. Ingqalelo yam yabiwa leli gama ndiqala ukuliva, italase. Ndandiqala ukuliva futhi ndabona ngokurhwaqela kobuso bukaYonela nendlela awadana ngayo ukuba yayingelogama libhekisela entweni ubani anakufuna ukubizwa ngayo. Kwakhanya kum ngaloo mzuzu ukuba lithetha into engamkelekanga kwaye likwasisithuko. Abanye abafundi bayoma intsini ngoxa abanye babonakala bothukile. Inye qha mna into endandifuna ukuyazi: Lalithetha ukuthini eli gama?

Njengomntwana owayesoloko ebuza xa engaqondi ndaxhinela ukugoduka ukuba ndibuze abazali bam ukuba lalithetha ukuthini na eli gama kubonakala ukuba lisisithuko. Impendulo kamama ekubeni ndimbuzile yathi: “Italase ngumntu onelungu lesini lamantombazana nelobudoda.

Ngamanye amazwi ngumntu onamalungu esini amabini.

Sitabana(e), inkonkoni, indoda-ntombi, moffie njalo njalo. La ngamagama esiwaqhelileyo nasemilonyeni yabantu ngakumbi kunangaphambili kwezintsuku.

Kodwa umbuzo ngulo: avela phi? Isizathu sokuba ndibuze lo mbuzo kukubona ukuba into yamadoda alala namanye amadoda okanye amabhinqa athanda amanye amabhinqa ayiqhelekanga ebantwini abamnyama. Le nto ivezwa kukuphathwa gadalala kwabantu abaloluhlobo (abanye bade babulawe ngokungenalusini) nokuthukwa kwabo. Amaxesha amaninzi, abantu babizwa ngala magama ngenjongo yokubenyelisa okanye ukubenza bazive bengafanelekanga yaye beyinto eyonyanyekayo ekuhlaleni.

Ngamafutshane nangqalileyo, impendulo yalo mbuzo unikisa umdla yile: la magama avela apha kuthi. Ebesoloko ekhona kwiilwimi zethu kwakude kudala, kwantlandlolo. isibakala sokuba abekhona kulwimi lwethu sichaza ngokucacileyo ukuba amafanasini akungoku abakho phakathi kwethu. Kutheni ke ngoku namhlanje kubonakala ngathi benza into engaqhelekanga ekubeni kudala bekho ekuhlaleni? Impendulo yabaninzi kukuba abantu abathandana besisini esinye babengaxhaphakanga ngeemini zoobawomkhulu. Andiqondi mna ngokwam ukuba liyinyani elo. Ukuba kaloku babengaxhaphakanga ngengazange la magama abezizenyeliso kunokuba abe zizichazi nje.

Andifuni kuqiniseka ngale mpendulo kuba asizazi zonke izibakala. Kuthekani ukuba kanti amafanasini kudala abakho ekuhlaleni futhi ayengajongwa njengabantu abatyhulu nto nje le nto yokubonyanya ize noondlebe zikhanya ilanga xa babenyanzelisa iindlela zabo kubantu bakuthi? Okanye, kuthekani ukuba kuthe ebudeni beminyaka yokucinezelwa lwaduka lonke ulwazi oluphathelele imo yentlalo kwantu nangendlela iintlobo-ntlobo

zabantu azaziphethwe ngayo? Kanye njengokuba singalazi lonke ibali lethu ngokuphathele imbali yethu ekubeni amasela aye asihluba yonke into ebubuthina, asinakuzazi ngokweenkcukacha iimpendulo zemibuzo efana nalo uzama ukuphendulwa leli nqaku.

Ngenxa yokungaqiniseki ngeempendulo, asikwazi kuqiniseka ukuba ingaba la magama abhekisela kubantu abalolu hlobo intsingiselo yawo yayimbi kwangaphambili na, ethukayo nethoba isidima, okanye intsingiselo yawo ithe yatshintsha apha ekuhambeni kwethuba yaza loo nto yenza kwabonakala ngathi yayingaqhelekanga imeko yabo mandulo.

Wathi umama akundinika loo mpendulo ndoma umqala kuba ndandiqala ukuyiva into enje. Kule nkungu nelanga yemibuzo, mpendulo yayo singaqinisekanga ngazo, inye qha into esinokuqiniseka ngayo, imizila yeminqweno esinayo ngokubhekesele kwezesondo ayohlukanga kweyookhokho bethu nakwizizukulwana ezingaphambili kwabo. Ngoko, kubalulekile ukubuza nokucingisisa ngezinto esingaziqondiyo ukuze singaziboni sele sisezingxakini ebesinokuziphepha. Khawucingisise ngalo mba.

Names such as isitabane, inkonkoni, moffie, indoda-ntombi and others originate within our communities, hence we find them in our languages.

They are not new terms. They have been there for as long as they have been used. The question, though, is: did they always have the negative connotations they have today or is it only recently that they are used as offensive terms? Secondly, is it possible to know how might have homosexuals been treated in our communities before colonialism since we do not have enough information as to how our societies were functioning and structured at that time? One thing we can be sure of is that, all the patterns of sexual activity that we see today have always been the way they are today.

16

OPINIONS & FEATURES

October 2015

The role of student newspapers in causing debate V

ernac News as an independent publication may only be one English year old with our latest October issue.

Nevertheless, we understand the deep rooted roles student newspapers play in causing debate.

Robin Henney

Student newspapers are vital instruments in the quest to ensure that hegemonic ideas are debated, discussed and often discredited.

Debate is often caused when people share dissimilar views - thereby engaging in hopefully critical discussion whilst allowing for opinions to challenged. At the end of this exercise, even if there is no clear consensus over who is more correct - views will have been shared with both parties leaving with some form of intellectual activity and growth.

However in some cases, opinions are taken for fact and greater discussion is ignored. This results in a loss of debate whereby the hegemonic norm is not challenged which does not allow for any intellectual growth nor adds to current discourse. In this manner, student newspapers - whilst expressing the opinions of their writers - should aim to find out the views of the general student body and question these in order to broaden debate.

This is done in a variety of manners namely, by providing a platform whereby discourse is challenged and debated. One manner in which Vernac does this is by writing in African

languages and educating students about our fundamental beliefs. These beliefs include the notion that we as students of an African university should not allow the English language to restrict us in expressing our views but celebrate our diversity by writing and expressing ourselves in our OWN home languages. However, language - being as challenging and abstract as it is - is not without fault and thus we encourage the student body to challenge our faults and correct us.

Additionally, student newspapers have to be aware of current student politics and report on these issues to provide accurate and fair stories. Such is the case with the recent SRC politics and #PatriarchyMustFall. More specifically however, student newspapers should be committed to the urgent issue of transformation and decolonisation which ignited the #RhodesMustFall movement, as UCT has been criticised by many as being a ‘Eurocentric institution’.

Therefore, UCT student newspapers should be utilised as a tool to ensure transformation and decolonisation is actually occurring and that it occurs timeously within all spheres of the institution. Lastly, in terms of transformation, student newspapers should challenge the norm by urging individuals to check their privilege and to understand exactly what the concept of ‘whiteness’ means at UCT.

W

aar was jy toe Steve Hofmeyr Afrikaanse sanger en optrede Afrikaans persoonlikheid, het besluit om die politiek te betree? Hy het gesê hy sal so’ maak as hy een miljoen stemme kry. Die is nou deel van die ‘Miljoen Stemme Vir Steve’ veldtog wat in Maart 2015 begin het. Sy belofte is as hy een miljoen stemme kry, sal hy sy eie politieke party begin. Daar is talle maniere om jou ondersteuning te bewys soos gewone epos, SMS en om sy Facebook groep te ‘like’. Steve in’ a Facebook ‘status’ het mense aangemoedig om vir hom te stem en sê hy het nooit gewtyfel dat ‘hulle’ minder as een miljoen is.

Die vraag nou eintlik skielik laat belangstel

is, in

wat het Steve die politiek?

Being at university means that we are barraged with many theoretical concepts and terms and therefore it is imperative that we are able to translate these into issues which are relevant to us as students. University is more than just attending lectures and writing exams.

It is essentially part of a ‘civic group’ and should thus seek to break down hegemonic norms and establish new ways of thinking along the paradigm of transformation and decolonisation. Being a student is the greatest few years of your life... so why not make them worthwhile?

Student newspapers also have an obligation to highlight issues often sidelined by the greater UCT community but to additionally provide a voice for the marginalised members. Such is the case with the workers - who are

Wat kyk jy Mr Hofmeyr?

Robin Henney

an extension of the UCT faculty and staff members and play the most important role in maintaining and ensuring the upkeep of UCT. Thus, student publications act as a reminder to the students to be mindful of not only themselves but the greater UCT community.

Maar Hofmeyr se kritiek is nie net teen die regering nie, maar teen swart mense oor die algemeen wat daarop dui dat hy n’ rassis is.

Die probleem wat ek egter het met Hofmeyr is dat hy die probleme gebruik om sy eie rassistiese agenda te bevorder en dat hy teer op die vrese van onsekerhede van die persone wat hom volg. Hy is selektief deur net swart mense vir die misdaad en korrupsie te blameer. Nooit sal hy die soeklig plaas op die swart slagoffers van misdaad wat op plase gepleeg word nie. Ook sal hy nie uitvaar teen wit mense wat misdaad pleeg nie,waar swartmense die slagoffers is.

In die woorde van Steve Hofmeyr, GO FIGURE!

Waar was jy when Steve Hoyfmeyr – controversial Afrikaans singer personality decided to enter the political space? In his ‘Million Votes for Steve’ campaign, he vowed to start his own political party, provided he receive one million likes. Beginning in March 2015, this campaign allows citizens to vote on Facebook by joining a group, by sending a sms or even an email. In his Facebook status in March when this campaign had begun, he said he never doubted that ‘they’ would be less than one million.

Steve was ook n’ belangrike figuur in die Rooi Oktober veldtog en optog wat groot opslae in 2013 en 2014 gemaak het. Saam met n’ ander Afrikaanse persoonlikheid en sangeres Sunette Bridges, het Steve met omtrent 250 ander rooi- geklede betogers die strate van Pretoria ingevaar.

Hierdie veldtog se hoofbelangstelling is om die sogenaamde ‘wit volksmoord’ te keer. Ondersteuners - meeste wittes, is doodbang dat Suid- Afrika kwansuis soos hulle beweer soos Zimbabwe sal word en sê hulle sal nie terug sit terwyl die regering dinge soos plaas-anvalle ignoreer nie. Hulle het verder vir hulle uitgespreek teen algemene misdadigheid in die land en die beskerming van die minderheidsregte, spesifiek net van die witbevolkingsgroep.

Wat hulle gerieflik vergeet het is die gevolge van apartheid en die amper onherstelbare vernietigende gevolge wat dit op die oorgrote meerderheid van die mense van ons land gehad het, wie almal swart mense is. Verder het hy ook vergeet hoe hierdie mense wat onderdruk was al die jare baie maklik vir die onderdrukkers waarvan hy een was, vergewe het. Hoe hy die reg en vooreg het om as gevolg daarvan in n’ land te woon soos Suid- Afrika, waar sy regte ondanks sy kritiek beskerm word deur n’ grondwet - n’ reg wat hy nie gehad het, en kon gehad het - in sy geliefde apartheid Suid- Afrika nie. Hoewel dit moelik is om met Hofmeyr saam te stem, is ek met eens met hom dat daar baie dinge is in ons land dat waaroor mens nie trots kan wees nie. Dit is die hoë vlak van misdaad, korrupsie en die regering se onvermoë om behoorlik die land te regeer. Veral om misdaad te bekamp, korrupsie hok te slaan en behoorlik diens te liewer aan veral die armes en agtergeblewenes.

Image credit: Grafika24

17

IZIMVO NAMABALA ENGWE

Kodumela moepathotse…

Do not give up!

Pheeha Molefe Sepedi

K

e nako yela ya gore baithuti ba hloke khutšo moyeng, mešomo ya sekolo e tletše diatla, ditlhahlobo di re nna wee! Boitshepho go ba bangwe baithuti bo fekeeditšwe ke moya. Moya wa go inyenyefatša le go hloka boitshepho o rena kgareng tša baithuti. Ke nnete gore baithuti ba hloke boitshepo ka tsela ye? Ke bolela ka baithuti bao ba lego yunibesithi ya maemo a godimo, kera yona Yunibesithi ya Kapa, kgoši ya di yunibesithi tša Aforika Borwa.

Naa ke lebaka lefe leo le ka lwantšhago tšwelopele ya baithuti? Ke bolela ka baithuti bao ba nago le bokgoni le maikemišetšo gore ba tšwelele ka dipoelo tša mabaibai, dipoelo tša go kganya boka lešira. Ke eng seo se ka hlolago gore o inyenyefatše? O tsweletše ditlhahlobong tše kae? Bothakga le bokgoni ke tšeo o tumilego ka tšona ebile di fetogile seswantšho sa gago.

Mošomo a o tšhabe diatla, šoma gore o

iteboge. Aforika Borwa e beile tshepho godimo ga magetla a gago, seo se go bontšha gore o mofenyi o tla fenya mme Aforika Borwa ya kaonafala. Ke re go baithuti ka moka ,thuto e tswala katlego! Tšwela pele ka seo o tumilego ebile o na le mabokgoni a sona.

It’s that time of the year again; high stress levels, low confidence and self-esteem, troubled souls and all the undesirable feelings that comes with the exam season. But just pause for a moment, how many exams have you passed? The fact that you’re in UCT means there’s potential in you. Don’t let circumstances take you down, you can do this, South Africa (SA) has faith in you. Go ace those exams and show SA what you’re made of. Make SA, and mostly yourself, proud! You got this.

Image credit: Wordpress

Letsatsi la lefa L

etsatsi la lefa ke le leng la SeSotho matsatsi a ketekwang mona Afrika Borwa.

Letsatsi lena le ketekwa ka la mashome a mabedi le metso e mene kgweding ya Loetse (24 September) lemong se seng le se seng. Ka letsatsi lena ho ketekwa ditso le meloko mmoho le ditumelo tse fapane tse fumanehang mona Afrika Borwa. Hona ho bontsha hore naha ena e matleng a setjhaba kaofela.

Letsatsi lena le bohlokwa haholo hobane le kgathaletsa ditso tse fapaneng le ho bontsha hore Afrika Borwa e ikotla sefuba ka hoba le mefuta-futa e mengata ya ditso.

Lefa ke motso wa ditjhaba o bonsthang boitsebiso le tswelopele ho leloko le leleng le leleng mona Afrika Borwa.

Letsatsi la lefa le ketekwa ka tsela tse fapaneng mona naheng ya Afrika Borwa.

Mohlala o kenyelletsa Motse Kapa moo ho ketekwang letsatsi lena ka tsela tse fapananeng ho kenyelletsa mokete wa mmino o bitswang “Cape Town Heritage Music Festival”. Mokete ona o bontsha talente e fumanehang mona naheng ya rona. O bonstha ditla morao tsa mmino mmoho le nakong ya jwale. Engwe ya dintho tse etswang ho keteka letsatsi lena e kenyelletsa peso nama (Braai/ tjhisanyama). Letsatsi lena la lefa le keteka hape letsatsi la peso nama (Braai for heritage day). Peso nama kea tseding tsa dintho tse tlisang batho mmoho hotla keteka kaofela hosa kgathalatsehe hore mang otswa lelokong lefe. Hape kea tseding tsa dintho tse arohanyang Afrika Borwa ho dinaha tseding, ke setso sa naha ena ya rona.

Letsatsi lena ho maAfrika Borwa le bolela peso nama leba leloko, mmoho le metswalle. Hape le bontsha tsela ya ho hlompha ditso le ditumelo tsa

setjhaba sa naha ya rona. Bohlokwa ba letsatsi lena ke ho botsha moo re tswang teng, moo re leng teng, le moo reya teng rele setjhaba sa Afrika Borwa.

Uri huna

This day promotes social cohesion, reconciliation, and peace amongst South Africans. We take pride in our cultural diversity as this shows other nations that we know who we are and where we are heading as a nation.

The holiday is celebrated in many ways in this country. This includes a music festival called ‘Cape Town Heritage Music Festival’. This festival shows a home-grown talent in our country and a journey through Cape Town’s musical history until present. Another way of celebrating the holiday includes a braai which also another main reason we celebrate on the 24th of September each year. Another name for Heritage Day is ‘Braai for heritage day’. A braai is one of the things that unite people from different cultures and beliefs. It’s what sets South Africa apart from other nations as this is part of South African tradition.

H

eli duvha la “heritage day” li amba zwithu zwinzhi zwo fhambananaho kha vhathu vhanzhi, vha mvelele Tshivenda dzo fhambananaho. Rine sa vhavenda vhare ngeno kapa, li ri humbudza zwithu zwinzhi, zwingaho sa dzingano dze ravha ri tshi vhudzwa kana u talutshedzwa nga vho makhulu washu, na zwirendo na zwidade. Ili ndi lone duvha line ra tea u humbula na zwiambaro zwashu zwa sialala, u sumbedza vhathu lunako lwo dalaho kha sialala la vhavenda.

Mutodandivho

Heritage Day Thabo Mpotje

Siala lashu sa vhavenda

humbudza tshirendo

nga tsho

ha nwalwaho

sialala nga

lashu vho

E.

sa

S

vhavenda, Madima,

Tshi pfi, Ri a livhuha:

Duvha li tavhaho musi lokovhala ravhududo munna o faraho tshifhiinga mudihwa nga zwi tshilaho na zwo faho kha phukha na zwi vhanda hu pfi: “ri a livhuha Rine vhoraphapha ri khou tou nakiswa; zwiliwa ari limi ri tou pala Heritage day has a ndi vhokhuhu na vhokhwali o vho ngo vuwa different meaning to different vho thoma ri tshee ro lala hupfi people from various cultures. ri a livhuha

We, as Venda people here Zwifuwo zwanga zwo lindela muvusi in cape town, we should nwananga ni mamese ni sa do dzindela remember a lot of things about zwiliwa zwa rine zwi ngei dzithavhani our culture/heritage, things nanwaha ari nga ambi ri sokou ri: such as poems and short stories

“Ri a livhuha”

that our grandparents used to tell us when we were young. In Musi dzimvula dzo rithea order for people, here in Cape vhomphwe na vhotshikoli vha a tahulelwa Town to know and appreciate na miroho I tshi to titima our culture, we should use this nga lwa vho miri luambo hupfi: “Ri a livhuha day to wear our traditional

attires and show the beauty Nna u a zwi pfa-ha iwe muthu? within the culture itself.

Vhutali wo newa hu fhiraho ha zwothe takuwa-ha u zwi gudise dzithendo rothe nga shango ri ri;

“Ri a livhuha”

Rine sa vhavenda ri tea udi gudisa u livhuha na u thonifha sialala lashu, tshirendo itshi tshi tou ri humbudza zwezwo.

Musi ri khou pendela uyu nwedzi wa khubvumedzi, ri tea u humbula hune ra bva hone, na hune ra khou uya hone. Arali ra kona u ita hezwi, sialala lashu li doya phanda, la sa gume nga vho rine. Muthu munwe na munwe, utea udi vhudzisa uri uvha muvenda zwi amba mini khae? Izwi ra zwidivha zwinga tutuwedza na dzinwe tshaka.

LEARN!

Subscribe to our

channel for language videos every new issue!

Learn Afrikaans | Leer Afrikaans Die appel val nie ver van die boom af nie This is when parents and children have either similar physical looks or characteristics.

Die wie lag die laaste, lag die lekkerste This is the Afrikaans interpretation of ‘having the last laugh’.

Iets uit jou duim suig To make something up off the top of ones’ head

Learn Sotho | Ithute Sotho Ho (alima) litsebe ho kopa ho mameloa

Le pele Li na le (baji) Moo o Eang teng o tla fumana ba bohlale hofeta wena. Ho qhekanyetsoa ke babang pele

Bo tsholoa bo (chesa), bo tsohe bo folile maikutlo a khalefo a kokobela ha nako e ntse e tsamaea.

Learn Sepedi | Ithute Sepedi Rutang bana ditaola le se ye natšo badimong Rutang bana ditšo le mekgwa ya go phedišana/iphediša gore di se hwelele ge le (batho ba go ba le tsebo) ikela molete mohlaelathupa.

Se bone thola boreledi, teng ga yona go a baba O seke wa ahlola batho ka go ba lebelela fela o sa ba tsebe. Seo o se bonago e ka no se be seo ba lego sona.

Learn Xitsonga-Dyondza Xitsonga | Ithute Xitsonga-Dyondza Xitsonga Matimba ya ngwenya i mati Munhu una matimba loko a seketela hi vanhu va yena

Xandla famba, xandla vuya Voko leri nyikaka i voko leri nga ta amukela

Funda isiZulu | Learn isiZulu Ukuthelelana amanzi Uma abantu abelwa ndawonye bexolisane.

Izandla ziyagezana Abantu bakwazi ukusizana uma bazosebenzelana.

Ithute Setswana | Learn Setswana Lore le ojwa le sale metsi-ngwana o rutiwa molao a sale monnye Achild must be taught manners while they are still young

Ditau di senang seboka di siwa ke none e tlhotsa-Batho ba ba se nang kutlwano ba palelwa ke tiro e e seng ya sepe a simple ask become difficult when people doing it are do not get along

Learn Ndebele | Funda isiNdebele Ulesifuba esakhatshelwa lidube Umuntu olesifuba esakhatshelwa lidube ngumuntu ongakwaziyo ukugcina imfihlo, ungaze umtshele into encane kanjane loba enkulu uyehluleka ukuzibamba kuthi agobhoze kuphela

Ulesandla Umuntu odume ngokutshontsha okungangokuthi akasazenzi okwenza ukuthi ungathembi ukumtshiya lalutho.

Funda isiXhosa | Learn isiXhosa Ukoma umqala Esi saci sineetsingiselo ezimbini.

1. Umntu xa exakwe yinto yokuthetha.

2. Xa umntu enxaniwe.

Umzekelo: “kuthe kanti ngoku sithethayo umhlohli uyasiva kuba kucaca ukuba siyakhwaza. Uthe xa simjongayo wasibuza ukuba yintoni le ibalulekileyo siyithethayo ukuba singade singammameli ngoku afundisayo. Kuvele koma umqala kuthi sobabini,asabinamazwi.”

Unezandla ezishushu Umntu onezandla ezishushu ngumntu onobubele.

Umzekelo: “ UKyle ungumntu ophayo. Kulula ngaye ukupha into nokuba awukhange uyicele, unezandla ezihushu akazenzi.”

Border leaves credit: ForeverLovatoo, Deviant Art

20

October 2015

DIJO, FESENE, BOITISO

Dijo tša seAforika tša ka pejanyana African fast foods and restaurants

O

kile wa bona o swerwe ke tlala kudukudu fao Sepedi e lego gore o bona tše ekego o ka se kgone go apea dijo tša mannete ka boiketlo? Ee, lenna ke a tseba. O tatamela gannyane, mala a elwa, o nyaka diyamaleng ka ponyo ya leihlo. Ka pelanyana wa re gopodi! Wa gopola tšela tša go se tšee nako e telele go apeiwa, wa jo tseba gore ge o ka bea pane mollong, o tlabe o eja go se go ye kae, ebile botse bja tšona ke gore otlo ja e sešo wa tšwa pelo.

Silvester Thantsha

Bontši bja tšona di apeiwa ka makhura le go apewa ntle le bothata. Le ge di na le tatso, gantši di hloka phepo ya maleba mmeleng wa motho. Bontši bja batho ka mo Aforika Borwa bo rata dijo tša go apewa ka lebelo, gomme ba bona e le dijo tše kaone mehleng ya lehono. Malwetši a dipelo, madi a magolo le mebele ye mentši a hlolwa ke tšona dijo tše.

Malwetši a a itirela boithatelo ka maAforika Borwa mme ke dumela gore a ka fokotšwa ge batho ba ka fokotša go ja dijo tše. Ya go ifatša pelo ke gore le go itšhidulla ga ba sa itšhidulla.

tla dira gore o time le ngwana”. Sa go kgahliša ke gore o hwetša dijo tša go apeiwa gae, ka theko ya fase le tatso ya ka mošate.

Ke a kwešiša gore bontši bo rata dijo tše, efela ke dira boipiletšo gore batho ba fokotše dijo tša makhura a mantši.

Go tla ba kaone ge bontšhi re ka atiša go ja merogo, dienywa le dijo tšeo di nago le phepo. Se se ka thuša go fokotša malwetši a mantši ao batho ba itemogelago wona lehono. Ipsine ka bophelo bja gago, le elela seo o se jago mme o phele bophelo bjo bo bolokegilego. Go ka ba bose kudu ge batho ba ka rata mebele ya bona, ba e fa phepo ya maleba. Gopola, thibela malwetši e phala kalafo.

I’m sure like me, when one is hungry and there’s nothing else to eat, the next best thing is fast foods. Although we know just how unhealthy they are, we can’t help but give in to the convenience they come with. Mostly, food we buy from some restaurants aren’t any healthier, and I fail to understand why people would compromise their health for laziness and “tasty foods”. On a much lighter note though, there are African restaurants that sell healthy, home-cooked and tasty food. To top it all, the prices are just as reasonable. I urge our society to refrain from too much intake of fast foods, remember prevention is better than cure.

Dijo tša di resturenteng tše dingwe di tloga di sa loka mebeleng ya batho ka ge di na le makhura a mantši gape di sa hlwekišwa gabotse. Naa ruri makhura le ditšhila di ka dira motho bokaone? Le ge ba re seo se nontšhitšeng kolobe ga se tsebje magagagešo, tše dingwe tšona ke bona e ke batho ba petšha motšhaena ka maphelo a bona. Batho ba swanetše go hlokomela dijo tše tša di resturanteng, ka ge di le kotsi kudu. Baithuti ba di yunibesithing bona ba di rata kudu. Dijo tša di resturanteng tše dingwe le tšeo di apeilweng ka makhura ga di a swanelwa go jewa ka mehla.

Ka go le lengwe, go a thabiša go lemoga gore dijo tša seAforika kua di resturenteng tše dintši di fepa le go aga mebele, di rothiša mare ebile ga di bitše mašeleng a makalo.

Ee, ke bolela bjalo ke gopola mokgotse o mongwe waka wa go rata lefelwana le lengwe le lennyane kua Polokwane ba reng ke gaMampho, “mosadi wola o tla go apeela wa šala o itoma le menwana ke a go botša. Bogobe, nama le merogo tša gagwe di

Image credit: Shemazing

Sandile Shezi-Latest and youngest addition to South Africa’s millionaires H

e rose to stardom after announcing that his English business; the Global Forex Institute, turned him, a 23 year old university drop-out into a millionaire.

Pumelela Ntsezo

Shezi, who was doing his third year when he decided to try Forex Trading, used his tuition fees to start trading and he had to drop out and work on his trading full time.

He says he left home every morning headed to the library to trade whilst his parents assumed he was at school.

Although he regrets dropping out, he does not regret the risk he took. ‘My parents were disappointed because they wanted me to be a civil engineer. But when they saw that I was serious about this trading, they supported me and

Image credit: TheMarketGhana.com

they still do’. Both parents being teachers, it is clear why they value education so much, however, there is no mention of going back to school being on the cards for Shezi.

He takes from Sandile Zungu, who he pegs as his business hero. Zungu is a mining mogul and a big player in the media circles. Shezi says his trading success was fuelled by his penchant towards numbers and more than just primary knowledge about trading. His love for business started way back when he was in school when he started selling muffins, he then later on moved to selling clothes which he says taught him how to deal with the rejection that comes with the type of business he wanted to get into. He says he realised somewhere in the midst of it all that he was not just a trader but an entrepreneur and he needed to use this. Which he did, by establishing the Global Forex Institute, the only company providing free foreign exchange trading in South Africa. One of the aims of the business is to create employment opportunities for young people in South Africa, although he does not mention taking his classes to smaller cities in the country.

The Global Forex Institute, of which he is the CEO and co-founder with George van der Riet. Van der Riet is said to have served time for manslaughter and drug dealing in the United Kingdom but Shezi has decided to work with him regardless

of his ‘past’. George, or David as he was known when he was serving time, was in jail for 2 years where he educated people and taught them basic literacy skills. Upon his return home he worked with charities and mentored Shezi and some of his [their] students. This is not the only shoddy thing that has formed a somewhat dark cloud over the young millionaire; There have been claims that the training manual he uses in his seminars is plagiarised from website BABYPIPS, which teaches everyday folk how top trade forex. Shezi, however, denies this and states that the manual was put together for him/his business before it was even established. ‘I checked everything, not once too, and there were obvious similarities but there was no plagiarism anywhere’. The final blow was the licence of his preferred broker being taken away after an investigation was launched on a client of theirs, which raises suspicions around why the whole business had to close if it is only one client that is being investigated. The FSB took away ACM Golds license but no further information was given, for the time being, the broker in use at GFI is Iron FX. Shezi said is his interview on KAYA FM that not much has changed now that he is a millionaire, there are always other goals and ambitions that one aspires too along the way. The 23-year-old says poverty is his inspiration and he wants to groom people and make them understand trading so that poverty will not be the reality of many people any longer.

Many young people look up to Shezi and the nation –wide expectation is that he makes an even bigger success of himself without any more information from his and his partners past trying to cloud what looks like a very bright future.

21

UKUTYA, EZOLONWABO NEZEMFASHONI

Easy Oxtail Stew Serves 6 people Pumelela Ntsezo English What you will need:

2 pots 1 frying pan 1 Serving dish 1 cup chopped celery 1 teaspoon minced garlic 170 grams tomato paste 2 cubes beef stock cube 10 cups water 6 whole black peppercorns 2 bay leaves 1/4 cup canola oil 3 pounds beef oxtail, 1 large onion, chopped into pieces Salt and pepper to taste 350 grams kidney beans, drained 1/4 cup corn-starch dissolved in 1/2 cup water

Image credit

: house

andliea su

re.com

Method:

-Put celery, garlic, tomato paste, beef stock cubes and water into a large pot; stir until the tomato paste has dissolved.

-Add peppercorns and bay leaves, place over medium heat and bring to a simmer.

-Meanwhile, heat oil in a large frying pan over medium-high heat.

-Add oxtail and cook until browned on all sides, about 10 minutes.

-Remove oxtail from hot oil and place into a warm pot (keep it warm in an oven) -Pour out the oil in the pan leaving about a tablespoon behind, then reduce heat to medium, and cook the onion about 5 minutes until softened and translucent, add to the oxtail.

-Reduce heat to medium-low, cover, and simmer for 2 1/2 hours.

-Season with salt and pepper, recover, and continue to cook until the oxtail is tender, but not falling off of the bone, about 30 minutes.

-Remove oxtail pieces and place into a serving dish.

- Add kidney beans to a pot and return to a simmer.

-Thicken with cornstarch dissolved in water, simmer for 1 minute until thickened and clear. Pour sauce over the oxtail.

And ENJOY!

This can be eaten with white rice, freshly baked bread or potato mash.

Thuto

Keitumetse Mahini

UPHI NDODA? Viwe N Adoorns

Setswana

isiXhosa

Ee ke boammaruri, Ke opile kgomo lonaka.

Ka baka lwa gago ga re bo bone boroko.

Re tswile merubisi re fofa masigo, Re ditau re tsoma masigo, Gore fela re tle re go bone.

Kungenxa kaban’ ingenguwe kufa?

Kufa wonela nini lent’unjena?

Kumke wena ndoda kwasala inyala Kuhlwayelwe isidima kwakhula inyala Ndoda ndini uphi?

Beng go kokona marapo ga ba go bone, Re diboko re lala re bukunyega diphateng, Mme ga letlhaba, Re itlhabe ka dipotso, Re leke go itlhaba matlhale jaaka mmutla wa matsabatsela, Mme Motswana a e nepa gore lothanya lo le tsebeng.

Seetebosigo re tswa batlhanka ba gago rra.

Maoto a a golafala, o tsamae jaaka lekau le bona kgarebe; Matsogo a ngakalale, e kare morutabana o fetsa go go betsa ka moretlwa; Mosi o tswe ka legano e kare o fetlha magala; Mme molapo ona o elele metsi e kare pula e nele ngwaga yotlhe.

Ee ke boammaruri, Ke opile kgomo lonaka.

Re tla e tsamaya tsela ya ditshetlo, Ra palama dithaba tse dikgolo Mme ra tshela mawatle a masetlha Gore fela re tle re go bone!

Nento embi ngexesha lakho ibangabonwa Nomama cimncinci ibiyinto yakwamkhozi Kodwa kunamhlanj e awukho, zintswina kumabhinqa Kumandlalo WOMTSHATO nenkazana ikhona Kulahleke indoda kwavel”inyala Kutshone indoda kwavelu mkhuba Ngexesha lalho bebesifa abantwana yimincili Dukane Mpuncuku bayafa abantwana yimikhuba iztzwe ziyallla nguw€ ndoda Yiyo lento embo ubuziwa njengentloko No 50/50 uphila, kuba ufile Uphi Ndoda?

Siyalila kuba ubukho bakho bekuthuthuzela Bayakhala abantwana kuba ubuyinqaba Sula inyernbezi mzindini ontsundu Ndibone umbono uQamata evusi indoda Kukhalu undo-ndo, okhatshwa sisidima Sikandoda engutata, hayi isilo, ikrwamnce Aaa undoda!

22

October 2015

DIJO, FESENE, BOITISO

Isiqingatha seyure no Bhuti Mbulelo Grootboom K

anye njengoko ebetshilo xa besithetha emnxebeni, ungene isiXhosa kwiFoya yase Baxter Theatre enxibe iimpahla ezibonakalisa ukuba usuka kuzilolonga. Xa sihlala uxolisile ngokuba engafikanga ngexesha ebesilibekile-ufike phambi kwethuba. Ndihleli phantsi nobhuti Mbulelo ndinendawo ebisoyika ngokuba kaloku akulula ukuncokola nabantu abakwizinga lakhe kodwa ndithe ndakumbulisa, sancokola ndabona ukuba akafani nabanye abantu asebenza nabo kolu shishino lwezolonwabo.

Pumelela Ntsezo

Pumi: Uqale nini kwaye njani ukuba ngumdlali weqonga nomabonwakude?

Mbulelo: Mandithi ndingene ngempazamo. Nditsho ngokuba phambi kokuba ndibe kumabonwakude naseqongeni, ndiqale ndafunda i-Accounting kwiDyunivesithi yaseKapa iminyaka emibini,ukuqala ngo1996 ndayeka ngo-1998. Asikukuba bendingenzi kakuhle kodwa bendingonwabanga.Ndandidinwe kukuhlala iminyaka elishumi nambini esikolweni ndiphinde ndizokufundiswa ngabantu abakhe babengathi abayithandi ncam le nto bayifundisayo. Kwakuhlala kukho into apha kum ngaphakathi eyayindixelela uba ikhona into ekufanele ukuba ndiyayenza. Njengomntu osuka eGugulethu, ndandiyazi le nto kodwa ndingazi ukuba ndiza kuyenza njani. Ndithe ukuyeka kwam le-Accounting ndafunda i-BA kwi-Theathre performance, ndinoloyiko lokuba mhlawumbi bangangandithathi kuba ndiyeke enye ndafunda lena.

Ukukuphendula ke, ndiqale ngo-1998, ndaza ndaqala ngo-2002 ukusebenza njengomdlali ngokusisigxina.

P: Bayithathe njani abazali bakho into yokuba ufuna ukuyeka i-Accounting kuba ufuna ukuba ngumdlali weqonga?

M: uMama wam wayengonwabanga njengaye nawuphi na umzali. Phofu le mali bendifunda ngayo ibiyimali ebendibonelelwe ngayo. Yena ebengumntu oncedisayo, endithengela ke ukutya nezo zinto zinjalo.

Njengomzali, ebefuna ndifunde ndibeneofisi, ndinxibe iqhina. Wayemthanda u-Bold and the Beautiful kodwa ebengayi chani ncam le nto yokufuna kwam ukuba kumabonwakude kuba esithi ooBold zizinto zaseMelika.

Ubonile ukuba le nto ingangumsebenzi wam xa ndimnika umvuzo wam wokuqala. Watsho wandixhasa ke.

P: Ungathi wenza njani ukuba uhlale ufumana le misebenzi

ungaphelelwa, uyifumanayo?

M: kumsebenzi wam, ayisebenzi into yokuba ubenendlela enye yokwenza izinto. Mna ndihamba ngokuba lo mlinganiswa ndizakumdlala ngumntu onjani, kwaye kufuneka ntoni esuka ngakum ukuze ndimdlale kakuhle.

Ndiye ndifunde ngalo mntu ukuze ndimazi ngcono.

Abaninzi bacinga ukuba ukudlala eqongeni kukuzenzisa, kum akukozenzisa. Ndibanguye la mntu . Ndithatha kum, njengomntu, izinto ezifana nezomlinganiswa endimdlayo, enoba ungumntu ombi ngokwentliziyo.

Ndiye ndithathe izinto ezifanayo ndakugqiba ndifakelele ezi zinto mna ndingenazo. Umzekelo, ukuba ndizakudlala umntu omngumbulali, nanjengamntu ongazange wakhe wabulala, ndiye ndifunde ngokuba kwenzekani engqondweni nasemzimbeni wombulali ndenze ngoku ezo zinto ndizidibanise nezi zisuka kum.

P: Ngomphi oyena mlinganiswa umthanda kakhulu kwaba sewukhe wabadlala?

M: Ndingathi nguSicelo Mabundla. Ndamdlala eqongeni kumdlalo othi Rainbow Scars, obhalwe nguMike van Graan. Lo mdlalo ungalo mfo uSicelo okhulele eKhayelitsha. Ugqibile esikolweni wathi wakuphuma akafumana msebenzi. Ngaminazana ithile, uyakwindawo apho acinga angafumana umsebenzi khona kodwa ke akahambanga kakuhle. Uye abanjelwe into angakhange ayenze iminyaka esibhozo. Ngelishwa lakhe, ubekwindawo engeyiyo ngexesha elingelilo. Lo mdlalo ubuthetha ngexesha apho eKhayelitsha abemi bangaphandle koMzantsi Afrika bebulawa, kutshiswa iivenkile zabo nayo yonke enye into eyenzeka ngexesha lokubukulwana ngokobuzwe (Xenophobic Attacks) kulanyaka kwaye wawubethetha ngeli lizwe lethu. Emdlalweni ke, kukho lo mfo ubizwa ngekweKwere-kwere. Abantu abakhwele naye kuloliwe bafuna ukumbulala ngokuba besithi uthathe imisebenzi yabo. uSicelo ke ukhwele kulo Loliwe naye ngoku abantu bajula lo mntu ngaphandle. Baye babaleke abenzi bobubi ze kubanjwe uSicelo lo. Zonke iindlela aye azive ngazo, izinto azenzayo nazithethayo, zizo ezenze ndamthanda njengomlinganiswa. NoKiller endimdlalyo ngoku kwinkqubo eku e-TV ekuthiwa ngu Z’Bondiwe, ndiyamthanda. Baninzi abadlali abafuna ukumdlala, kwaye le nto kukhethwe mna indenza ndibenemincili, ndiyithanda kakhulu. Kwakhona,ndimthanda ngokuba ubalulekile.

Thina, njengabantu basekuhlaleni sibajongela phezulu abantu abenje ngaye.

P: Ngomphi oyena mlinganiswa ufuna ukumdlala?

M: Ndingathi nguOthello noHamlet. uOthello ndinganqwenela abengeSibhulu, uHamlat ngesiNgesi.

Ndifuna ukwenza ezingazange zenziwa izinto.

Ndiyathanda ukungaphumeleli kuba emvakoko, kulapho uphumelela kakhulu khona. Umntu kufuneka azidele, angahlali esenza izinto aziva ezithembile kuzo. Enye into yeyokuba iimiba ekuthethwa ngayo, okanye edlalwayo kuShakespeare ayiphelelanga eNgilane qha. Zizinto ezenzeka kubantu bonke kwaye nakumazwe onke.

P: Ukho nakwezenqonga ekuhlaleni. Unayo mhlawumbi i-project eyeyakho okanye, usebenze nabanye abantu?

M: Ndingumntu othanda ukusebenza nabanye. Ezam ii-projects ndiye ndizibeke bucala, ukuze ndisebenze kakuhle nabanye abantu. Ndisebenza kakhulu noMandisi Sindo, sisebenza kakhulu ekhayelitsha, eMakukhanye Art Room. Sihlala sisebenza phaya. Umntu angalindela ukuba ndim umntu ofundisayo kanti ke inyani yeyokuba ndifunda kakhulu mna kubantu endisebenza nabo.

Xa usiya eKhayelitsha okanye eKasi, kukho bantu abaza bengabo, akho mfundo yezeqonga, kukho nje okwakuyilambela into yokuba senqongeni. Ukufundela ukuba ngumdlali weqonga kukhe kumoshe ngamanye amaxesha. Aba bantu ke bona abanayo loo nto. Umntu uza enguye efuna ukubonisa italente yakhe. Indikhumbuza apho mna ndisuka khona nje ngomdali weqonga.

P: ukuba ubungengomdlali weqonga, ngowuyintoni?

M: Ndingayitishala. Ndiyathanda kakhulu xa ufundisa umntu into ubona okwakukhanya emehlweni xa beyazi into, beyifundiswe nguwe. Ndibahloniphe kakhulu abantu abafundisayo. Ekugqibeleni, ndiza kude ndifundise nam. Ndayeka ezobalo ngokuba abantu ababefundisa babengathi abayithandi ncam le nto babeyifundisa. Mna ke, ndifuna ukuba ngutishala obabonisayo abafundi bam ukuba nam ndiyayithanda le nto bayifundayo.

P: Zeziphi izinto ezintathu abantu abangazaziyo ngawe?

M: 1-Andimazi utata wam.

2- Lo mntu ndithi mama kuye ngumakazi wam.

3- NdingumXhosa, ndiyawuthanda umngqusho. uBhuti Mbulelo ayinguye lo mntu sicinga ukuba nguye xa simbukele kumabonwakude. Unyanisile xa esithi ukusebenza nabantu kufundisa ngaphezu kokusebenza wedwa. Ndifunde lukhulu kuye. Ndiyathemba nawe ufundile.

“U jeleng” Kheekhe Tlotliso Sesotho

T

se ling tsa lijo tse neng li jeoa pejana ke tsena tse ling tse ntseng li jeoa le ka jeno:

Poone

Likhobe: poone e khothotsoeng, mme ea phehoa.

Khoahla: poone e ommeng e thaata, mme e phehelloa le liqo tsa eona Lehoetla: poone e ntseng ele “talana/bonojana” e ea khuooa e phehelloa le liqo tsa eona.

“Lechechisa”: poone e o mmeng eaya khotholoa mme eya chechisoa ka “lepane” o ka ikhethela na o e batla ele bonojana kapa ele thata joalo. Mohlala, o ka e tsetela mobung “letsete” ha o batla ebe bonolo.

Mokopu

Sekele: mokopu o phehoang o ebotsoe likhaketla.

Seketsa: mokopu o phehelloa le likhaketla tsa ona Potele: mokopu o phehoa le moroho Lenyai: lenyai.

Image credit: myeasycooking.com

What kind of food did you eat way back?

Image credit: africafacts.org

Thank you for celebrating 1 year of Vernac with us!

This year has been one of incredible experiences, meeting some amazing people and getting the exceptional opportunity to write in OUR languages.

As the Vernac News team, we want to thank you, so much, for being a part of our one year journey.

So here is to you, our readers, for your love and support throughout this beautiful, tumultuous year.

And finally: Good luck for exams, and see you next year!

24

October 2015

METSHAMEKO/SPORTS/EZEMIDLALO

Mola maswika a sa le boleta Waar was djy?

A

owa ga ke sa le molatedi wa kgwele ya dinao wa hlogo Sepedi ya kgomo, ga ke sa kgona le go lebelela thaloko yeo ka e fetša, ke jo ba ke se sana kgahlego go swana le peleng. Efela e re ke go nyetlele tša mohlamonene, ke ra mola maswika a sa le boleta, papadi ya kgwele ya dinao e sa khahliša go feta lehono. Ke ra mola sehlopa sa Kaizer Chiefs (Chiefs) le sa Orlando Pirates e sa le monwana le lenala, ba arogantšhwa fela ke ge ba phenkgišana ka bobona. Efela o seke wa goketšwa ke melodi ya makaba, ke ile go tsinkelela kudu sehlopha sa Chiefs mengwageng yeo e ka bago ye lesome ya go feta.

Sharon Rankapola

Ke gopola mola sehlopa se se sa le bo mampudi ba kgwele ya dinao ka mo Aforika Borwa, ba hlompšha ke dihlophanahlophana tše dingwe, ba raloka ka lerato, ba efa balatedi seo ba se letetšego. Ke bolela ka mola Number 1 supporter ya bona e sa le Saddam Maake, kera ka sehla sa 2004/05 a bolela mantšu a gore “Pirates is holding an umbrella for us”, ge Chiefs e tšeere sefoka sa Premier Soccer League ka motsotso wa mafelelo. Ee, gape mola gona Chiefs e re bontšhitše gore ka nnete modiradibe le ka motsotso wa mafelelo o a tsena legodimong.

Ke bolela kudu ka nako yela Muhsin Etugral a berekišana le Ted Dumitru bjalo ka bahlahli. Skeem sona ke be ke se tseba ka hlogo; di goalkeeper e le Rowen Fernandez

le Emile Baron. Di defender e le bo Bevan Fransman, David Kannemeyer (2003/04), Nhlanhla Kubeka, Patrick Mabedi, Sphiwe Mkhonza, Cyril Nzama, le Derrick Spencer. Di midfielder e le bo, John Moshoeu, Tinashe Nengomasha, Arthur Zwane le Gert Schalkwyk, mola baraloki ba ko pele e le bo Songwe Chalwe, Patrick Mayo (2003/04), Kabamba Musasa le Collins Mbesuma.

O kile wa kwa ba re “saving the best for last”? Ke seo ke se dirileng. Gape ke gopola ka sehla sona se sa 2004/05 Collins Mbesuma a thuša The Glamour Boys go hloriša le go rothotha dihlopha tše ding we. Se ke sehla seo a nwešitšeng dino tše 35 (25 ya tšona e be e le tša PSL). Ee!, gape moisa yo o be a bona kgwele bjalo ka borotho bja ka mehla. Le ge ke se sa latela kgwele ya maoto go swana le maloba mola ke sa le sekgaphamaminana, ke sa le molatedi wa sehlopa se. Gantšhi ga ke nake gore go diragala eng, kae, efela go a thabiša go kwa gore Amakhosi e sa papatla dihlopha tše dingwe. Seo se nnyamišago ke taba ya gore matšatši a gona Chiefs le Pirates ke manaba a magolo, ba hlolana ka diolo.

Nna yena ke be ke ithatela Gert Schalkwyk, Cyril Nzama, Tinashe Nengomasha le David Kannemeyer. Hehee!, o seke wa botšiša gore ke be ke ba ratela eng ka gore ge re etla go kgwele ya maoto yona ga ke tsebe ye ntsho le

ye tšhweu gabotsanyana, ke be ke no bona ka moka ba raloka ka botswerere. Aowa, lehono gona ke ipsinne ka go gopola ditaba tša maloba, le ge e le gore ke be ke sa gopole babapadi ka moka ga bona, ke leboga worldfoodball.net ge e nkgakolotše. Go bile bose go go nyetlela tša mosegosego mogagešo,ee, nnete motho o sebelwa ke wa gabo. Ke na le potšišo e tee fela, o be o le kae? Waar Was Djy?

I remember growing up, when Chiefs and Pirates were brothers, only enemies when they played against each other. I do not follow soccer that much nowadays, but I’ll always cherish the quality of the football Chiefs played back then, especially during the seasons 2003/04 and 2004/05. Yes, I loved soccer back then and even knew Chiefs’ line up. Of all the players, I personally liked Gert Schalkwyk, Arthur Zwane, Tinashe Nengomasha and David Kannemeyer, please don’t ask why (hides). How can I forget the brilliant Collins Mbesuma, who scored 35 goals in one season? Still surprised, well I’m not, ‘cause I witnessed it, #WaarwasDjy?

Mabokoboko a tla a swabisa naga ya Aforika Borwa Goliath bites the dust, a humbling wake up call for the Springboks Mapaseka Setlhodi

M

aloba ka di 19 tsa Lweetse Aforika Borwa ene ya kgatlhantsa naga ya Japan kwa motshamekong Setswana wa bona wa ntlha mo tornamenteng ya rubgy ya 2015.

Motshameko o o makaditse lefatse ka bophara e fa Japan e fentse Aforika Borwa ka nno tse pedi. Ka motsotso wa bone pele ga phala e lela, Japan ene ya tlhaba nno tse tlhano go fenya Aforika Borwa ka 34-32.

Leru le lentsho le ne la wela ma Aforika Borwa irile ba bona naga ya Japan e fentse Mabokoboko. Re ne re sa solofela gore motshameko o o tla felela jaana.

Kana re tlile ra fenya tornament e ya rugby e ga pedi mo historing ya rona. Ga ntlha ene ele ka ngwaga wa 1995 fa ene ele gone re tsenang mo temokerasing; ga bobedi ene ele ka ngwaga wa 2007 mo tlase ga boeteledi pele jwa ga Jake White.

but real life?!”. Thuto ke e: ga go kgatalesege gore botshelo botlile jwa go nyenyefatsa gole go kae, emoga mme o leke gape, le gape, le gape; go fitlhelela o bona phenyo!

Gongwe go tla tswa molemo mo tornamenteng e ya rugby 2015, gongwe re tla bona ditlhabologo mo setlhopeng sa rona sa rugby mabapi le boeteledipele jwa setlhopa le go tlhopiwa ga batshameki. Ga ke na tsholofelo e ntsi gore Aforika Borwa e tla fenya tornamente e ga boraro mme ibile seo gase nkutlwise botlhoko. Ke nagana gore ke nako ya gore di naga tse di “nyenyane” tse di bontshe lefatshe gore le bone ba na le bokgoni jwa go nna ba henyi ba Rugby World Cup.

Kea itse gore go utlwisa botlhoko go bona naga ya gago e jewa ke setlhopa seo se feleleditseng go fenya mo tornamenteng e ka 1991 kgatlhanong le Zimbabwe.

Mme go na le dithuto tseo re tla di inopolelang tsone go tswa mo motshamekong o.

Selo sa ntlha ke gore: o seke wa ba wa nyatsa sera sa gago. O tshwanetse wa tla o ikemeletse go fenya ka nako tsotlhe gosa kgatalesege gore o eme kgatlhanong le mang. Megopolo ya gago e tshwanetse go nna ya ga yoo ikemedisitseng go fenya ka nako tsotlhe. Ke dumela gore re dirile poso eo fa rene re tshameka kgatlhanong le Japan. Re ile ra ba nyatsa mme ba re bontshitse gore ba ikemedisitse go fenya, mme ibile ba tshamikile jaaka bafenyi.

Ke mang yo o ne a tlare setlhopa se setlile sa jewa 145-17 ke New-Zealand se tla fenya setlhopa sa ba ganka sa Aforika Borwa? Le mokwadi wa Harry Potter, JK Rowling, o ne a bua a re “#RSAvJPN #RugbyWorldCup You couldn’t write this... @NeilBlairTBP Underdog refuses to take the draw, plays for the win, gets it in the final min... maybe in Quidditch,

South Africa’s performance in their opening match against the Brave Blossoms in the 2015 Rugby World Cup was one that shocked the whole world. Here we have a team whose first victory in a rugby world cup was in 1991 against Zimbabwe and who lost 145-17 to New-Zealnd in the 1995 world cup; our first victory of the world cup. Who would have thought? The truth is Japan played better rugby than us and quite frankly I believe that they earned and deserved that win.

Image credit: http://www.iol.co.za/sport/rugby/springboks/gutsy-japan-shock-springboks-1.1918509#.Vg6SXHqqpBc

FOLLOW US ON SOCIAL MEDIA @vernac_news

@VernacNews

Vernac News

Vernac News