Vernac News Edition 8 by VernacNews4

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Whose Land is it Anyway? Ngokabani Na Lo Mhlaba?

iningi imibuzo evelayo uma umuntu ephatha elo mhlaba, babodwa abathi mawubuyele kubona, kanti futhi abanye kabayishayi ndiva leyo. Miningi imikhankaso egqugquzelela ukuba umhlaba ubuyiselwe kubanikazi bawo, kepha, ngobani abanikazi bawo?

PAGE 5

A NA O MANG?

a gešo sepedi se re, “rutang bana ditaola le se ye natšo badimong”. Lenna ke re ke tšee ditaolana tšaka ke di fetiše go bona bana ba thari ye ntšho. Ke tlo araba dipotšišo tše pedi fela mo, e lego: 1) O swanetše o be mang/ o dire eng mo lefaseng gore o šale o thabile? 2) Na phoofolo yela ye kgolo ya ka metsing ba re go ke ‘whale’ ka sejahlaphi ke eng ka segaborena? PAGE 11

Imfashoni yamandulo eDistrict Six

MARCH 2016

BA KWADI/INQAKU LOMHLELI

March 2016

WHOSE LAND IS IT ANYWAY? LAND AND GENDER Camilla Sibanda Vice-Chairperson

English

‘W

athinta’abafazi wayithinti’mbokodo uzokufa’is chant we grew up hearing; but how much about it do we really understand? Imbokodo is the Nguni word for a rock/grindstone/boulder. We often take this chant for granted and never really investigate why harming a womxn is compared to harming boulder. It is no secret that womxn have been at the fore front of mobilising and organising massive movements especially in the black communities all over the world. It is quite worrying that even in the ‘progressive’ South Africa a womxn will at best become a deputy even after acquiring the same ‘struggle credentials’ as the men. What does it mean when we are asked ‘Is South Africa ready for a womxn president?’ This implies that womxn haven’t already been leading and fighting for South Africa, that a difference in gender somehow makes one less qualified to take the highest seat in the nation regardless of their contribution to emancipation of society as a whole. So WHOSE LAND IS IT ANYWAY? There are many examples of womxn political figures in the history of Southern Africa whose role we can never take for granted in the struggles for emancipation but are always celebrated as secondary. For example the likes of the ‘controversial’ Winnie Madikizela Mandela without whom the massive mobilisation of masses in the 80s would have happened. We need to ask ourselves why she could not acquire the same leadership positions as men who didn’t go through as much as she did for

being both an activist and the wife of Nelson Mandela. After 1994 she was confined to being the president of the ANC Women’s league but this womxn didn’t just fight for women, she put herself and her life on the line for both men and womxn. Some will argue that her criminal charges made her controversial and unpopular but how come Jacob Zuma who has been linked to several criminal activities pre and post apartheid including the alleged rape of a womxn was deemed fit to occupy the seat of the presidency? This raises the question of why womxn get punished more severely than men do especially when black womxn have been imbokodo in the face of oppression despite having to bear the triple brunt of oppression faced by black womxn. Lately there have been talks about how much we as a people want the land back from the colonialists and we see a large number of womxn at the forefront of the call for land reforms. When we finally get the land back, who will really get the land in a patriarchal society where women are both economically and socially disempowered? When women demand their fare share of the land will it be ‘unAfrican’? Will land just become another currency to oppress womxn in a society where ‘blessers’ are normalised? Who will make sure that all types of womxn have access to the land regardless of their sexual orientation? Will womxn be silenced when it’s time to pay up? Will the redistribution of land be intersectional or will it be sold to the highest bidder (which will inevitably result in black male monopoly of the land)? These are the questions we have to

start asking ourselves in order to prevent the history of marginalisation of womxn being repeated. It is important that if we are to rally for equality let it be true equality and not just the equality of the heterosexual black man with the heterosexual white man. If we are disingenuous about what we mean by equality you heterosexual black man will find yourself at war with imbokodo for true equality. Qaphela nangu’mfazi omnyama!

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 vernacnewsuct@yahoo.com Translation services Translating from English to an Afrikan language (depending on capacity) 45c per word

Sharon Rankapola Chairperson

Thekwane Ndaba Vice-Chairperson

“Dumela, ke nna Sharon and I am looking forward to an exciting year of Vernac News with you. As a newly founded media platform, we’ve grown in so many ways and we are ready for yet another year of interesting and exciting events, and of course we could not get this far without your support. So, on behalf of the team, we would like to thank you. We encourage you to stay tuned to all of our platforms as we will be bringing new content of improved quality and originality. All your ideas, compliments and critiques are welcomed to help us become even better at what we do. Yours in the Afrikan dream, Sharon.”

“My wish for Vernac News is that we keep pushing the boundaries of what our languages can do, and their place in our society. I want us to grow and keep contributing to the revolutionary tradition of empowering indigenous cultures in opposition to the dominant narrative of neoliberalism and neocolonialism.”

EDITORIAL

Ke Le fatshe la ga mang? M

adume re a lo dumedisa. Mo ngwageng ono o moswa, re a lo dumedisa re re dumelang. Re solofela fa le ka nna le ngwaga o o boritho oo nang le tswelelopele mo matshelong a rona rotlhe, mme ebile e nne ngwaga yoo nang le diphetogo tseo di ka feletsang go rena kagiso monageng ya rona.

Setswana

Potso ke gore lefatshe tota fela ruri ke la ga mang. A lefatshe ke la bana ba mma la wa sebilo ka bane baitswa go nna le lefatshe le eleng la bone ka molawana-theo wa mafatshe wa 1913,Yo o neng o itsa batho bantsho go ka nna le mafatshe a bona, kgotsa ke la bao banang le makwalo ao a supang gore lefatshe ke la bone? Mongwageng ono ba lefapha la mafatshe ba simolotse ikwadiso ya mafatshe gape, gore bao bane basa kgona go ikwadisetsa go busetswa mafatshe a bone batle banne le tshono ya go dira jalo, me se se dira gala morago ga dingwaga di se kae ikwadiso e tswaletswe. Potso ke gore go tlile go tsaya dingwaga dile kae pele seno se diragala. A mafatshe a tla boela ditlogolwana le ditlogolo tsa bao baneng bana le mafatshe pele ga molawana ono wa 1913. A mme seno se tla tlisa kagiso monageng ya rona ? Kgotsa ntwa e, e feta kgang ya mafatshe?

Mongwageng o no o o simologileng ka ditiragalo dile dintsi thata mo diyunibesiting tsa naga eno. Baithuti bane ba dira di tshupetso kgatlhanong le maemo a gore barutwana bane ba sena mafelo a bodulo mo yunibesiting ya toropo ya kapa. Mme mo gareng ga ditshupetso tse wa go nnile le kgang eo batho ba le bantsi ba ile ba itsosa ba ne bare ba batla lefatshe la bone, ibile ya be ya nna thitokgang mo ditshupetsong tsa barutwana ba yunibesiti eno.

Tsholofelo Mocwenyane Head Tswana-Sotho Editor

Is the ownership of land due to where you are born or where we believe our genes are from? As some people born in South Africa have genes from outside the country. What really makes one entitled to the land ownershi, is it just our skin colour ?

Qash’qash’ lo nyaka usiphathele ntoni?

Akha Tutu Head Nguni Editor

usela oko iiklasi ziqalile ndifumanise ukuba akululanga ukuvuka. Kuye kufuneke ndithetha-thethane nomzimba wam osoloko ukhalaza. Kuye kufuneke ndikhumbuze amehlo angafuni kuvuleka nazele ziintongo ukuba, sele ecimele kweli lase Ntshona Kapa nje bekutheni, ndikhumbuze umzimba onemikhinkqi, endingayaziyo ukuba isuka phi phofu, ukuba ulapha nje uzele ukufuna isidanga. Kwaye, kuye kufuneke ndikhumbuze nengqondo ediniweyo nengonelanga bubuthongo ukuba bubukrelekrele bayo obubeke lo mzimba ukhalazayo kule ndawo ukuyo. Ndiye ndithi ngoku ndimi phantsi kwamanzi afudumeleyo nandiphululayo eshawa ndizibuze ukuba kutheni le nto ndidinwa kangaka? Impendulo ndide ndayifumana kwezi veki zintathu zidlulileyo ebezigcwele zizidubedube phantse kulo lonke ilizwe: umzabalazo wabafundi. #Shackville#RMF #IamTheSeventeethRespondent #IamTheLastRespondent #UnsilenceUFS #OpenStellenbosch

isiXhosa

Ezi zezinye zee-trends ebezisenza imijikelo kumaqonga wonxibelelwano. Le mibhalo izalwe ludushe oluqhubeka kwiidyunivesithi zethu.Kungayinkcitha xesha ukubalisa ngesizekabani sale mibhalo nodushe olugquba kwiidynuvesithi zethu kuba, imithombo yeendaba, ngokuzingca iVernac News engomnye wayo, ikuphathele zishushu eziphathelene nesizekabani solu dushe. Kodwa, njengomfundi okwenye yeedyunivesithi ekugquthayo kuzo, ndingakhe ndikukrobisele kwizizathu zokuba kubenje. Ndiza kwenjenjenjalo ngokusuka

kuluvo lwam. UMalcom X wakha wathi: “Inyaniso isoloko ivela kwicala labo bacinezelweyo”. Ndicaphula la mazwi nje ndizama ukuvelisa isibakala sokuba,abafundi beqhankqalaza nje kungenxa yokuba batyiwa yikonsi yengcinezelo. Beva iliva elinganyamezelekiyo lengcinezelo abazibekayo unobangela wayo. Ngokomzekelo, ityotyombe elabekwa ngabafundi bale yethu iDyunivesithi lalingumfuziselo wokuswela kwabo indawo yokuhla ekubeni iDyunivesithi yayibathembisile ngeendawo zokuhlala.Esi sesinye sezizathu zoqhankqalazo kweli ziko lemfundo kunye nakwamanye. Kuyandivuyisa ukubona ukuba isizukulwana sethu, ngokukhethekileyo eso sikumaziko emfundo ephakamileyo (nto leyo ethetha lukhulu), siye sabona kubalulekile ukuwuthabathela emagxeni umzabalazo waso. Kaloku le nto ithetha ukuba, kanye njengoko uBiko eyibeka, bafuna “ukubiza imiphefumlo yabo eyeyabo” .Nto leyo ebonakalisa ubugorha besisi zukulwana sethu, ubuqili bethu kunye nobukrelekrele esinabo. Ndiselapha ekucaciseni isizekabani soqhankqalazo olukhoyo, ndakuthanda ukuthatha elithuba ukucacisa isichazi esisoloko sivela njengoko kuqhankqalazwa. Isichazi uBlack people(abantu abamnyama) ndisifumanise siyibhida inkoliso yabantu. Sibashiya abaninzi bezibuza ukuba bayabandakanywa kusini na kwesi sichazi. Khawumve okaBiko xa esicacisa yena ngokwakhe: “We have defined blacks as those who are

Last year, Vernacnews enjoyed the privilege of being your primary source of current news of all the protest action in our University and other universities in our country. And, because of your support and trust in our reporting we have grown and we would like you to trust us again this year as we capture students’ actions as they are and their voice without dilution. While we are doing that, please do not hesitate to communicate with us when you see the need to. We deem it our responsibility to be your voice as a student.

by law or tradition politically, economically and socially discriminated against as a group in the South African society and identifying themselves as a unit in the struggle towards the realization of their aspirations.” “This definition illustrates to us a number of things: Being black is not a matter of pigmentation being black is a reflection of a mental attitude. Merely by describing yourself as black you have started on a road towards emancipation, you have committed yourself to fight against all forces that seek to use your blackness as a stamp that marks you out as a subservient being” (Icatshulwe kwiphepha/intetho yakhe awayathula kwisifundo soqeqesho lobunkokheli se-SASO ngoDisemba kunyaka ka-1971). Ngamafutshane, ngokusekelwe kule ngcaciso, abantu abamnyama nguye nabani na ozifumana ephantsi kwengcinezelo yayo naluphi na uhlobo, nongazinxulumanisi nobumhlophe (whiteness) yaye evakalelwa kukuba ubuyena abumelwanga bubumhlophe. Siyavuyiswa kukuphathela iindaba ngobunjalo bazo, ingakumbi izimvo zabafundi. Ngenxa yakho mfundi, siyakhula. Kungoku nje sikunyaka wethu wesibini. Asiphelelanga nje ukukhula nje ngephephandaba elisakhasayo kodwa nathi njengabantu siyakhula. Abanye basishiyile, bagqibile ukufunda yaye bayaphangela. Sinethemba ke lokuba uyakukuvuyela oko ukuphathelwa liqela lethu elitsha neluvutha amalangatye.Singathanda, kananjalo, ukukhuthaza ukuba uqhagamshelane nathi xa ubona kuyimfuneko. Ngaloo mazwi ke, kwanga ungayonwabela inkupho yethu yesibhozo uze ufunde lukhulu njengoko uqhubeka usenza ilizwi lakho. Kunyaka oyakusivula amehlo,usenze siqonde nesiyakuveza kuwo inyani icace gca!! Uthando. Imfundo. Igqiqo.

DIKAKANYO/TSELE LE TSELE

Sakhikhaya Dlala

Hamilton Mnguni

Xhosa Opinions & Features Editor

Zulu Editor

Thandoe Ndlovu

March 2016

Mmakwata Lesudi

Tswana/Sotho External Editor

Pitso Mmakola

Isindebele Editor

Internal Photographer

Tlotliso Kheekhe

Manoko Meso

Thabang Bhili

Tswelopele Makoe

Pumelela Ntsezo

Ariana Munsamy

Sesotho Editor

Marketing/Social Media Manager

Tswana/Sotho Editor

Food, Fashion & Entertainment Editor

Head Web Designer

Media & Design Editor

IZIMVO NAMABALA ENGWE

Liyasha live lase NingizImU Afrika, engabe wena wentani? S

imo sekubamunyama simo senhlupheko. Angeke utikhiphe SiSwati ebugcileni nasenhluphekweni ngebumphumputse nangekunganaki tindlela logcilatwa ngayo. Phumela ngaphandle uhlanganyele nalabanye bafundzi.

Thabiso Dlamini

Enyangeni yeNdlovana kulomnyaka, lapha eNyuvesi yaseKapa, emaphoyisa abhidlite likhaya lelakhiwe bafundzi laseShackville. eNyuvesi yasePitoli bafundzi labamnyama nalamhlophe babambene ngetihlutfu. eUFS emabhunu ashaye bafundzi labamnyama kwaba ngumtimba lobuhlungu emdlwalweni wembhoco, kanye nalokunye. Incenye ukubonile loku ka Facebook, nakaTwitter, kepha engabe bewutati yini tizatfu taletigameko? Loku lokwentekako kulamalanga kuyabamangalisa labaningi, liningi futsi alati kwentekani. Incumbi yebantfu nayibona kubhikisha, labanye bafundzi bahlabela “[nge Azania izwe letfu”] ivele ishwaphutele yendlule ngelihubo. Loku akukamele kuchubeke. Ngelibala lakho lelimnyama akukadzingi ungcebeleke ngoba simo sibucayi. Lelive leli sekuyacaca alikabuyi. Solo labamnyama bakhosele. Labamhlophe nabeva kutsi tikhalo tetfo tibenta bangakhoni kubukela imidlalo lebayitsandzako, noma bangakhona kupaka kahle timoto tabo, beva ngatsi siyabacansula bavele basikhahlele bona, noma babite emaphoyisa latasishaya, asibophe, aphindze asidubule.

Utsi uhamba nebafundzi lonabo etifundvweni uva babuta batsi ngabe leRMF seyifunani ke? Lomkhukhu niwakhelani emgwacweni? Lababafundzi labeva tonkhe tindzaba ngaMax Price nakatfumela imilayeto. Abahlanganyelani nebafundzi labasuke baveta tikhalo tabo. Asikahlangani. Emakhalatsi, kanye bachamuki baseveni lase Asia baphatfwa belungu ncono, bese bativa ngatsi bancono. Labamnyama labanemali bahlala nebelungu sonkhe sikhatsi, bese kusala tsine lesihluphekako. Bese futsi incenye lenkhulu itawutsi yona ayingenelani, itele kutofundza lana. Lena yimphendvulo lencomekako, kepha ayibuki kutsi kusasa kuyitolo. Letinkinga letikhungatsa labanye labamnyama tingeta nakuwe. Sibafundzi singakhona kufundza siphindze silwe nekudlwengulwa, nekutsi bantfu bavaleleke ematfuba ekufundza. Loku singakukhona. Umbuto lomcoka ubese uyavela: labanye bafundzi bangephandle kwaleli bakulo livekati laseAfrika bona yini indzawo yabo kulesikhatsi? Nawuva labanye batsi bona abalandzeli ngoba akusiko ekhaya. Lesi ngiso lesikhatsi sekutsi bahlanganyele nalabanye bafundzi, kukhulunywe kuvakale kutsi yini indzima yabo. Loku kuhlanganyelana kumcoka ngoba kubhikisha kubasitile nabo batfola netindzawo yekuhlala.

lebebangasafundzi ngenca yekutsi bampofu, sivulele labanye bafundzi indzawo yekuhlala, sifundzise imimango ngetinhlupheko tetfu. Nasingahlangana sonkhe silusha kunyenti lesingakwenta.

This is an article addressing the apathy from the majority of black students who never partake in any protest action that fights for the dismantling of the institutional colonialism at the University of Cape Town. In it I make a call to all black bodies to at least get close to the action and engage about the issues, and be knowledgeable instead of waiting for all communiques from Max Price. In one paragraph I make a call for African international students to join in the discussions as well as some of the issues directly affect them, and they benefit from the protest action.

Sibambene, silitsantana, siwuwisile umfanekiso waCecil Rhodes, simtfolile 0%, sivulele ematfuba alabanye

Ngokabani Na Lo Mhlaba? M

iningi imibuzo evelayo uma umuntu ephatha isiZulu elo mhlaba, babodwa abathi mawubuyele kubona, kanti futhi abanye kabayishayi ndiva leyo. Miningi imikhankaso egqugquzelela ukuba umhlaba ubuyiselwe kubanikazi bawo, kepha, ngobani abanikazi bawo? Kuze kubanjwane ngezihluthu uma kuphathwa elo mhlaba phakathi kwabamhlophe naba nsundu. Sekungaze kuphume umphefumulo nje ngenxa yomhlaba? Ubaluleke ngani umhlaba? Uma usutholakele, kokwenziwani ngawo? Lena ngenye yemibuzo umuntu angazibuza yona ukuze acacelwe kahle ngokubaluleka komhlaba.

Hamilton Mnguni

Uma sibheka iNingizimu Africa, ulwazi oluvelayo lusho ukuthi umhlaba wawuphethwe ngabamnyama, ngaphambi kokuba abamhlophe balubhade kuleli. Babewusebenzisela izinto ezahlukene futhi ezibalulekile ukuze baphile, ayisaphathwa ke eyokulima. Sasingekho isidingo sokuhwebelana ngemali ngoba babeziphilisa nganoma yini evundla emhlabeni wabo. Kwakukancane ukuba sizwe ngobubha ngalezo zikhathi. Izinto zathatha elijikayo ngesikhathi abamhlophe bengenelela kuleli, bakhipha abantu emhlabeni wabo ngendluzula, angisayiphathi eyokuchitheka kwegazi. Ngeke ngaqeda uma ngingabala ubuhlungu obalethwa ngabamhlophe kuleli. UHulumeni

wengcindezelo wafike washayela isikhonkwane sokugcina, waphunyuka kanjalo ke umhlaba ezandleni zabamnyama. Kusemqoka ukuba sazi lapho siphuma khona ukuze sithole indlela yokuya phambili, yingakho kubalulekile ukuba sithole umhlaba ukuze nathi sitomule izithelo zomnotho, sibone inqubekela phambili. Sibonile elinye iqembu lezepolitiki iEFF (Economic Freedom Fighters) liphakamisa ngokusesihlokweni ukuthi lifuna umhlaba, phecelezi Bring Back The Land. Kusobala futhi ukuthi basamile kulelo lomhlaba, kababuyeli neze emumva. Kuze kwangenelela nabafundi basezikhungweni eziphakeme zemfundo, esibala kuzo iNyuvesi yaseKapa (UCT). Phakathi kwezinto abaziphakamisayo abafundi beRMF (Rhodes Must Fall), abayishiyi eyomhlaba. Sibabonile ngonyaka owedlule beqopha umlando ngokuqumba phansi umfanekiso kaCecil Rhodes, okungomunye owathatha umhlaba omningi kuleli, kuze kuyofika koZimbabwe neZambia. Kwayona iUCT yakiwe emhlabeni lowo awuthola ngokungemthetho uRhodes. UHulumeni wengcindezelo washiya abantu abamnyama behlwempu, lokhu kuze kwachaphazela nasezizukulwaneni ezilandelayo, ikakhulukazi abafundi, ngoba bahluleka ukufinyelela phambili ngenxa yokweswela imali. Abafundi bakubona kuyisethuko ukuba bacindezeleke emhlabeni woyise mkhulu, kuphinde kube khona nemifanekiso

yalabo abababulalayo. Kanti, ngokabani lo mhlaba? Kubalulekile futhi ukuthi sibheke ezinye zezinto ezalethwa nguHululmeni wentando yeningi, iNingizimu Afrika ngeyabo bonke anantu abahlala kuyo. Emva kokuthola inkululeko, kwavunyelanwa ngokuthi kube khona ukuthula ezweni, ngakho-ke akekho onelungelo lokuthatha impahla yomunye umuntu. UHulumeni washicilela umthetho wokuthi labo okudala besebenzela abamhlophe emapulazini bathole isinxephezelo esiyinxenye yomhlaba, okuyindlela yokubuyisa umhlaba. Singakhuluma, sivumelane, kodwa uma ushintsho lungekho, ukukhuluma kwethu kuvele kube yize. Kusobala ukuthi emva kweminyaka engaphezu kwamashumi amabili, akukho okutheni abantu abamnyama abakuzuzile uma sibheka umhlaba, konke sekungathi yinganekwane. Ngabe ukuthula noma inkululeko isho ukuthi umuntu akabe esayithola impahla yakhe eyathathwayo? Lona ngumbuzo ofikela abantu uma bebheka le nkululeko okwathiwa bayitholile. Khona uma umhlaba ubuyela kwabamnyama, bazokwazi yini ukuwusebenzisa ekunotheni? Banazo yini izinsizakusebenza? Liselide ibanga elisazohanjwa ukuze umhlaba ubuyele kubanikazi bawo.

It is known that the land in South Africa belonged to black people before whites came in, and it was used for their significant purposes. White people’s involvement left many blacks in poverty, not to mention in oppression. The Apartheid regime made sure that they lost all the land. Then when, democracy was introduced 20 years ago, peace was preached, meaning that no one has a right to take property by force. How then do black people propose their way of taking the land back? RMF also raised their concerns over land, even taking down land-stealers symbols. Whose LAND is it anyway?

DIKAKANYO/TSELE LE TSELE

March 2016

Mafelo a bodula bahu toropong ya kaapa

memorial sites at Cape Town( slaves burial grounds turned into coffee shops)

afelo a bodulabahu ke mafelo ao a swanetseng go hlompiwa ka mehla. Ke mo baratiwa ba rena ba robetseng Sepedi gona,lefelo leo nna le wena re tlo dulang gona ka tšatši le lengwe. Bodulabahu ke lefelo la segopotso.Bahu ka moka ba a lekana, ga ona mohumi goba modidi, ga ona lekgoba goba kgosi. Ke lefelo la bao ba robetseng.

Silvester thantsha

Batho matšatši a lehono ga ba sa hlompha mafelo a. Kua toropong ya Polokwane, batho ba fetosetše mafelo a bodulabahu mafelo a go dira tša thobalano, go tshwara phoo le go fihla dilo tsa go utswiwa. Naa ge re sa hlomphe mafelo a bodulabahu, a tlo hlompha ke mang? Tseo di diregang kua kaapa di tloga di swabisa kudu. Ga ona mafelo ao mabenkele a a ka agiwang gona gomme ba rekisa,ntle le go rekisa mo bodulabahung. Naa lekgoba ke lekgoba le ge le le ka fase a mabu?. Bahu ka moka ba a lekana. Mafelo ao ba dutšeng go ona a swanetse go hlomphiwa. Beng mabenkele a a leng kua Kaapa ba swanetse go hlokomela mafelo a. Le ge e le bodulabahu bja makgoba, makgoba a a nale magabobona bao ba ba ratang. Makgoba ke batho bjalo ka nna le wena, bjalo ka Kgosi goba Ntona. Le ge ba re lefotwana ge e se la gago o le hloba le phela, ga ba re ka tsela ye. Ke dumela gore le bona beng mabenkele a a rekisang koffi mo Kaapa, ba ka se rate ge mafelo ao ma gabobona ba robetseng a dirwa ka tsela ye. Mmušo wa Afrika Borwa o reng ka tšeo di diragalang kua Kaapa?. Ekaba mabenkele a a na le huetso ekonoming ya Afrika?. Naa wena bjalo ka modudi wa Afrika Borwa o reng ka seo se diragalang toropong ya Kaapa?. O swanetse go tshewa magato a se molao

kgahlanong le mabenkele a a leng lefelong la bodula bahu. Bahu ba a hlomphiwa. Mafelo ao ba robetseng o gona a hlokomelwa bjalo ka ge re hlokomela magae a rena. Ke dumela gore mafelo a gona a mantšhi kudu ao mabenkele a a dikoffi a ka somela gona. Rena re gotše re tseba o re mafelo a bodula bahu a a hlomphiwa ebile ga a shupiwe ka menwana. Batho bao ba yang ba reka mabenbekeleng a a dikoffi bona ba reng ka se se diragalang?. Le bona ba bona se e le selo se se bose, seo se swanetseng go dirwa!. ke bolele se ka gore le bona ga ona seo ba se bolelang kgahlanong le mabekele a. Se sengwe sona se swanetse go dirwa ka mabenkele a. Re ka se ke ra gomola. Bahu ga ba fetane ka seemo. Ka moka ke bahu ba swanetse go hlokomelwa mo ba dutseng gona. Re swanetse go hlokomela bahu maAfrika Borwa. Re swanetse go ruta le bana ba rena gore mo re robetse gona, ke lefelo la segopotso. Batho ba swanetše go tloela go dira dilo tšeo di sa lokang mafelong a bodula bahu. Lefelo la bodula bahu a se lefelo la go robalana, go tswara phoo le go bolayana, ke lefelo la segopotso. Ga se lefelo leo motho a swanetseng go dira seo a se nyakang ka nako ya gagwe. Ke lefelo leo le nang le seriti. Gape, motho a ka re ke lefelo leo batho ba ka se keng ba bula mabenkele gona goba go aga metse ona. AOWA, ke lefelo la bao ba robetseng. Lena beng ba mabenkele ao a leng mo bahu badutseng gona, le lena le yang la reka tšona tseo ba di rekisang, le ikwa bjang?. botho bo kae, hlompho e kae?. Hle, hlomphang lefelo leo bahu ba robet֮še gona. Ga ona yo a ganang le rekisa dikoffi goba tseo le di rekisang, aowa, rekisang, fela e seng mo bahu ba dutseng gona.

Graveyards are places that should be respected at all times. These are places where our beloved ones are resting, places where you and i will oneday stay. They are places of remembrance. All the dead are equal, there is no rich or poor, nor is there a slave or king. It is a resting place .

Image credit: CHRON

IMiBONO YABAFUNDI U

mnyaka odlulileyo ka-2015 ubengafanani leminyaka isiNdebele eminye ezikololweni zemfundo ephezulu zase-SouthAfrica, ubuyisiphithiphithi abafundi bekhalela imfundo yawonke umuntu engabhadalelwayo kodwa banelisa ukuvikela ukukhwela kwemali yemfunndo. Ukuqala kwethemu entsha eYunivesithi yaseCape Town, kuhlangabezwe yizikhalazo zabafundi mayelana ngokungatholi indawo yokuhlala phakathi kwesikolo, indawo abafundi abanengi abathi babeyithenjisiwe yisikolo. Abafundi abangamalunga beRhodes Must Fall Movement bathi abasoze beyekele ukukhuluma ngezikhalazo zabo nxa indaba yokuswelakala kwendawo yokuhlala esikolo ingakalungiswa yisikolo.

Thandoe Ndlovu

bebelembono eminye, abanye bebengavumelana lokuthi indaba yokuswelakala kwendawo yokuhlala ibeyindaba yabantu abamnyama kupela ngoba ifinyelela wonke muntu noma ungumuntu omnyama kumbe ulikhiwa. Abanye abavumelani lesikhalazo sabafundi abakhalela indawo yokuhlala, kulemibono enengi, etshiyeneyo ngendaba leyi. Iqiniso elikhona ngaloludaba yikuthi yikuqala kwezitshengiselo lezi zisesekhatshana lokuphela eYunivesithi yeCape Town.

Abanye abafundi abangasomalunga beRhodes Must Fall Movement balemibono lemizwa abalayo ngezehlakalo ezenzakalayo esikolo sabo. Abafundi esibelethuba lokukhuluma labo ngodaba lolo belemibono etshiyeneyo kodwa abanengi bebevumelana lesikhalazo kodwa

The year 2015 has not been a normal academic year like others before it at South African Universities, there has been a lot of commotion and conflict as students seek to make their voices heard in regards to their demand for free education. They succeeded in preventing the rise of tuition fees for 2016. Image credit: Thandoe Ndlovu

IZIMVO NAMABALA ENGWE

KUYATSH’ E-AZANIA Sifunu Mhlaba isiXhosa Athi ke mna mntu walibelethayo! Athi ke mna mntu wath’ uyakwaz’ ukuthetha! Kazi ke nina nanisithi ndisisilo sini na, Esi sinokuthetha nezinto ezingathethekiyo? Kunamhla nje lo mhlaba uyalunywa; Int’ esesiswini maze niyilumkele, Loo nt’ isesizalweni maze niyindwebele; Namhla ngathi kuza kuzalw’ uGilikankqo, Ngathi kuzalw’ isil’ esingaziwa mngxuma. Kunamhla nj’ ilizwe liyazuza; ----------------------------------------------------------------

gumbongo lo we mbongi yesizwe uSamuel Edward Krune Mqhayi.

Xa ndicinga ngokwenzeka kwiidyunivesithi zethu, ndiphinde ndicinge ngokwenzeka kwisizwe jikelele, inene namhla lomhlab’uyazuza. Sibonile kumabonwakude, safunda emaphepheni, samamela kunomathotholo, kuyatsha e-Azania. Abafundi nabasebenzi abamnyama kwiidyunivesithi

ngeedyunivesithi zeli bathi kwanele. Kwanele ngokuxhatshazwa kwabasebenzi, kwanele ngokungahoywa kwezikhalazo zabafundi, kwanele ngokugxothwa kwabafundi ngenxa yokuba bengenamali yokufunda. Uqhankqalazo esilubone kwezi veki zidlulileyo lususela kwizicelo ekwavunyelwana ngazo kunyaka ophelileyo ngabafundi bedibene nabasebenzi kunye neenqununu zeedyunivesithi. Ezinye ke izicelo akuzange kuvunyelwane ngazo.Zisamile ezo zikhalazo kwaye zingunobangela woqhankqalazo esilubona luqhubeka namhlanje.

yabelungu eqingqiweyi kodwa kukho abafundi abakhuthuzwayo mihla le.

Oyena mbuzo obuzwa ngabaninzi ngowokuba, ingaba udushe lukutshisa iimoto zesikolo, amagumbi okufundela njalo njalo, olwenziwa ngabafundi, yindlela elungileyo na yokulungisa izinto? Abaninzi ke bayalugxeka oludushe. Ndiyacinga nam okokuba akukho bantu bafuna ukutshabalalisa izakhiwo zesikolo abazakuphinda bafundele kuzo. Kodwa, masizibuze imibuzo ngesizekabani soludushe luqhubekayo phambi kokuba sigxeke.

Abo bakhalela umfanekiso oqingqiweyo kaMarie Barnard Fuller (igqiyazana lokuqala ufunda e-UCT), owamoshwayo, mabazibuze umbuzo wokuba kutheni na abafundi abamnyama bezokunyamezela ukuxelelwa ukuba uFuller wayelibhinqa lokuqala ukufunda e-UCT kodwa wayefunda ngexesha lengcinezelo apho abantu abamnyama babesavalelwe ngaphandle? ukuba uFuller wayemele amalungelo wamanina, nanje ngoba kusitshiwo, wanqandwa yintoni na ukuba alwele amalungelo wamanina amnyama ukuba nawo akwazi ukufikelela e-UCT? Iimbali ityebile ngamatshantliziyo amhlophe alwela amalungelo abantu, nabo bantu ibe ingabantu abamhlophe kuphela.

Abo bakhala ngamagumbi atshisiweyo abawubuzi umbuzo wokuba kutheni abafundi bede babhenela kule ndlela itshabalalisayo, ababuzi ukuba kutheni abafundi abamnyama kufuneka banyamezele ukuhlala kwizakhiwo ezithiywe ngo-Jan Smuts, owayekuRhulumente weUnion owagunyazisa umthetho wokubiwa komhlaba wabantu abamnyama owaziwa ngokuba ngumthetho womhlaba wowe-1913 (1913 Land Act). Akubuzwa ngentlungu eviwa ngabafundi abamnyama, abafikayo edyunivesithi, yokusuka emakhayeni akude bethenjiswe iindawo zokuhlala yi-UCT bafike eKapa bengenandawo zokuhlala. Akubuzwa okokuba kutheni na i-UCT ibhatala izigidi ezimbini zeeRandi ngenyanga kodwa ayikwazi ukufumanela abafundi iindawo zokuhlala. Awubuzwa umbuzo wokuba kutheni kugadwe izakhiwo nemifanekiso

Abantu abakhalela imifanekiso yenkcubeko ebixhonywe kwizakhiwo zase UCT ababuzi ukuba: kutheni na kungekho bantu bamnyama kule mifanekiso, ababuzi ukuba kutheni le nto abantu abamnyama xa bebonakaliswa kule mifanekiso bebonakaliswa beze okanye behlupheka ngokungathi kuphela kwendlela ekunokubonakaliswa ngayo abantu abamnyama leyo.

Eyona nto ibalulekileyo yeyokuba phambi kokuba sigxeke, kufuneka sibe nolwazi oluthile, ngoba umntu ogxeka ngolwazi olungephi kulula ukuba athabatheke nayintoni na. Ma-Afrika amaxesha atshintshile, inene ingathi kuzakuzalwa uGilikankqo, isilo esingaziwa mngxuma.Umbuzo ke umi ngoluhlobo: uzawube ukweliphi icala ke wena, kwicala labantu abafuna ubulungisa okanye kwabo bafuna ukugcina ingcinezelo yabafundi nabasebenzi abamnyama njengengesiqhelo semihla ngemihla? Izwe

When I think of what is happening at our universities and our country in general, I am reminded of the prophetic words of the unheralded national poet SEK Mqhayi, when more than a century ago, warned the country of the possible emergence of a frightening beast whose origin was unknown. The violence we have seen in our universities is a clear declaration by black workers and students that enough is enough! The academic and financial exclusion of poor black students, the exploitation of workers by outsourced companies and the overglorification of questionable and clearly racist characters like Jan Smuts must come to an end.

Image credit: Sifunu Mhlaba

POETRY MODISA WA MAEMO A NTLHA

Keitumetse Mahini Setswana

O di raga le ise letlhabe; A le tseele maemo ka go re bonesetsa a dira ka natla; Go phatsima ga gagwe ka mofololo le boineelo go tlhabisa le yona kgosi ya magodimo ditlhong; A maakale, a ipotse dipotso tse di senang di karobo mme a feleletse a nyeba go fitisisa; A ipone a setse a le mokgaisanong ya maemo a a kwa godimo le modisa wa maemo a ntlha. Ke naledi ya mphatlhalatsane ; O tsoga ka naka tsa muhube a kgomo a semelela; A bonesetsa sechaba tsela ya boammaruri; Tsela e isang ko maungong a a monate a botshelo.

A dira jalo ka manonontlhotlho le botswerere; Ke bua ka ena modisa wa maemo a ntlha. Ga a fitlha le tsona kwa mafulong; Ga latlhele seditse a re o bokapa go le gonnyee; Nyaya! O nna a le malala a laotswe ; A rulaganya tsa matsatsing a a tlang. Ga e ya bophirima kgosi ya magodimo; O itlola gape ,a di thuse ka go fedisa letsatsi la tsona; Ka matsetseleko gape a di gorose kwa sakeng gore di tle di botlhaune sentle dirapame. Tloga tloga e tloga gale, modisa wa tsona o tswa natso sakeng; Mme ga o kopana le mareledi mo loetong : nko ya kgomo mogala tshwara thata; e sere utlwa sebodu o kgaoge; Mo sengwelesengwe se o se dirang , se dire go gaisa MODISA WA MAEMO A NTLHA!

Ke nonyane ya masa; O tla mo utlwa ka molotsana o o monate; Molotsana o o bitsang dinonyane tse dingwe go tla go semelela; A di lemosa gore kana yantlha e tshwara se sekima go feta. O tloga natso sakeng ,a di tlhwatlhwaetsa; A tlola jaaka tonkana e fetsa go belegwa; A thiba ka fa le ka fa , gore fela di seka tsa inaya sekgwa;

Ijubane likaNtu Lefatshe Thekwane Ndaba isiZulu Asizishe Namalangabi othando Asidwebe imigwaqo yamadolobha Ngomlotha osemuveni Asihambe phambili Kulesiya sikhathi esisemuveni naseZulwini Asiphenduke ephakadeni Phakathi kwamalangabi othando Abantu basakhala Thina sithi sekwanele Abantu bakithi basadlula emhlabeni Sinzima isizwe Uthando luyasha Uthando luyafa Sinzima isimo Asizishe Namalangabi obunzima Ukuze kube siyimbumba Simunye phela tshu Igazi te libomvu Emithombeni yentokozo Igazi limpofu mpofu Ekutholeni kokufa Ehhe! bakithi Asithole yonk’ into yeSINTU Asithole masinyane Ngejubane likaNtu Lawa magugu aKwaNtu Alahlekelile izwe.

“O nabetšeng maoto wena ANC?” Why so quiet ANC?

Tsholofelo Mocwenyane

Mmakwata Lesudi

Setswana

Sepedi

Lefatshe wena ga wa siama, Ke lala ke sa bo robala Ke go gopotse. Pelo yaka e lala e uba uba, Monagano o ilele naga. Ke ipotsa a ke tla tsamaya ke go bone Mme Ke re o wame, ka boipelo. Wena lefatshe o tlhola dintwa Tota fela o waga mang? O itlhopetse mang? Ke eng o rata go tlisa kgotlhang jaana? Nkarabe gore pelo yame etle e boele mannong, Kagiso etle e nne gona, Re tshele go sena dikgotlhano. Ka na fa nkabe ke kgona Ke ne ke tla go fedisa. Dintwa tsa fela, ga rena kagiso monageng.

ANC o nabile o phuthile matsogo, Hleng okare o foufetše? Hleng okare letswalo le ile ga maotwana...? Hleng okare potla tša gago di a go imela? Pušo ya gago ke mahlafarara, O gomoletšeng, wena ANC, Ge o bona baswa ba rotha dikeledi? Bereka se nna, o buše naga ya rena, Ge o sa rate, o lese! Di Yunibesithi ke mogwanto fela, Merafe e bitšana ka maina ina. Batho baso, diswantšho tša Ramasedi, Di bapentšwa le ditšhwene, re a šolelwa hle! Ikonomi e putlame fase boka kgomo ya moradu. Ke dihlogo tše kae kua ga Marikana tše fihlilwego? Oreng ka TB, re thopa sefoka ka yona? Wena Raesetša tlogela go riboga, Riboga fela wena, kgokgo ANCatle a sotle bana’bago Ka tša batho o itemile ruri! O phela o gomeleditše melomo le ge mpha e tletše O nta manamela kobong, O tšhitšhiri se phela ka maadi a batho. Eja o nwe o patlame, ga go se se sa feleng!

IZIMVO NAMABALA ENGWE

Iseluleko esizobasiza abafundi Abasha: “Kubhalwa Kanjani Imvusamqondo yakwaNgqondonkulu (University Essay)?”

amkelekile nonke bafundi abasha bakwaNgqondonkulu isiZulu waseKapa. Kule minyaka ezayo nizofunda izinto eziningi ezizokuguqula ngemibono nezifiso yenu, kodwa inzima le ndlela. Baningi abantu abazokucindezela kwaNgqondonkulu kodwa uma uzolalela lo myalo engiwubhalayo la, ungaphumelela impela emibhalweni yenu. Okubalulekile lapha kungukubhala izimvusamqondo (essays) ezicwaninga zikhulume mayelana nezindaba eziphakeme. Yibe imvusamqondo lapho uzozikhombisela amandla ezingqondo zenu. Zona zihlukile kakhulu kunokobhaliwe emabangeni aphezulu esikolo ngoba kumele ziqukethe imizamo yokuthola imininingwane eminingi nayokuzakha ngamasu amabomu. Kule ndaba ngizonichazela ukuhlela kanjani imibhalo yenu, ukuthola imininingwane edingekile, nokukulandisa ukuphikisana kwenu futhi.

Thekwane Ndaba

Ukwakhiwa kwemvusamqondo kube nale mikhakha emithathu: Isingeniso, Umzimba, Ukugcina. Esingenisweni kufanele kube yisifinyezo esincane esiyichaza imvusamqondo yakho nezinto owuzozibeka endabeni. Isibonelo sithi kanje: “Baningi abantu bethu baseMzansi abangaqondi ngezomnotho nezombusazwe, kodwa sikhona esikhathini lapho okwenzeka ngezinsuku zonke okuzoguqula izimpilo zezizukulwane ezizayo kunaphakade. Kule mvusamqondo ngizobeka umbono wami othi kudingeka ukuthi uhulumeni abuyekeze imiqubomgomo yakhe yemfundo yesizwe. Ukungisiza ekubekeni kwalawa maphuzu kuzosetshenziswa ucwaningo olwenziwe mayelana nalesi simo sethu ezweni lakithi; ‘Rethinking the South African Crisis’ (Hart, 2012), ‘uDinuzulu kaCetshwayo’ (Dhlomo, 1977), ne-’Kinship of Bones’ (Henderson, 2011).” Lesi singeniso simane sibe khona ngoba sibekela umfundi wendaba yakho imibono equkethwe yiyo ukuba kuqondekile kahle. Awufuni ukuba ngumfundi ofunda uzabalaze ukuqonda uphinde uyifunde futhi. Kumele imvusamqondo igobhozwe. Umzimba wemvusamqondo yakho kumele kube khona

neziqephu ezimbalwa ozidingayo. Umzimba uqukethe yonke yemininingwane owuyitholileyo, nokubekwa kwamaphuzu akho, nemicabango yonke ebalulekile yakho ephathelene nendaba enkulu. Emzimbeni wendaba yakho kumele uwufundisa umfundi wendaba imibono yakho ngamabomu ukuze kube yena uzovumelana nawe. Yingakho kubalulekile kakhulu ukuzicwaningela kanzima ngaphezulu lonke ulwazi olunzulu olukhulumela iphuzu elikhulu lendaba yakho. Sithi isibonelo somzimba wemvusamqondo kanje: “Enye into ephakeme emnothweni wezwe kungukudayiswa kwemikhiqizo yethu enjenga nezithelo zesintu, amakhambi nomuthi wesintu, izinhlobo zezingubo, nezimpahla zesintu. Loku dayiswa kwenzeka ezindleleni eziningi, ngokuvamile kusezandleni zezinkampani ezinkulu ezivelile phesheya: SOLAL, HerbalLife, namakhasi ohleloxhumano (internet). Loku akusisizi njengesizwe ngoba kufakazwa ecwaningeni oluthiwa yi-’Traditional medicines and traditional healers in South Africa’ (Richter, 2003) ukuthi imali ethathile kuloku ayihambi ezandleni zabantu ababethola lolu lwazi lwamakhambi nalomuthi abomdabu. Ngakho ngithi kumele uhulumeni ubhale phansi imiqubomgomo (policies) ezoyilungisa le nkinga yokwebiwa kwemali nokolwazi futhi.” Mfishane lesi sibonelo ngenxa yokuthi ubundawo bulendaba buncane futhi, kodwa sekukhombiswa umbono jikelele ozokuholela ekubhaleni okumnandi komzimba wemvusamqondo yakho. Kuqhubeka njalo umzimba wendaba yakho, kubekwa phansi imininingwane eminye ezigabeni ezidingekayo. Ekugcineni kwendaba kusemuva koku landiswa yendaba yakho yonke, kumele uphindephinde amanye amazwi olojwa esingeniseni sakho. Kukwenzeka njengokusho ukuthi “Njengoba ngishilo esingeniseni, le ndaba yokwebiwa kwemithi namakhambi yabantu abomdabu nkulu ngenxa yokuthi lolu lwazi lusemqoka esintwini. Sengibekile phansi ucwaningo olunzulu lwami lalolu daba oluthi kumele uhulumeni ubuyekeza imiqubomgomo yomkhiqizo wemithi namakhambi esintu kuleli zwe.” Kuqhubeka njalo. Ungamtsheli umfundi noma yini

imininingwane entsha ekugcineni! Ukugcina kwakho kungukufingqa nje vo okulojwa ngawe endabeni. Mhlampe uma usemusha kwaNgqondonkulu le ndatshana izokusiza enyakeni wokuqala wakho wokufundisisa nokusebenza kanzima. Okubekwa la kungamasu okwakha imvusamqondo yakho kahle kamnandi ngoba amazinga aphezulu afunekile lapha enyuvesi (kwaNgqondonkulu). Ngethemba ukuthi nina nonke nizoqhuba ngokuzifundela ezinye izinto mayelana nokubhala nokucwaninga kwaNgqondonkulu nizofundisa isizwe.

First-years, university standards for writing an essay are extremely different from what you have experienced before. This article is a general guide on the structure of university essay, from introduction, body, to conclusion, and explains everything that must be contained in each.

DIKAKANYO/TSELE LE TSELE

Tsotsi Van Toeka, Tsotsitaal Toeka

ede skeem saam, dintshang? Hopefully i-lewe ise grand. Tsotsi Taal Voor si-ringe izinto ezi baie, awuthi ngikugaye die ander story nyana. So, bo ma last jaar ke blomile net ko campus, kuzwakala enye i-lighty u-vraiza i-favour nga something. Sthu-baie mina angiyincanywa die ding yokuringa isingamla nabo darkie, ngoba ayichuni khahlamba kim, if re ka kgona go camtha ka di lingo tsa rona. Si ringe grand nontanga maar mina isiTsonga sami asisekho van die one, ngazama ukum toetsa nyana ngeTsotsitaal, sharp fede naye ugcwele ngeKasi-Lingo. Sacova die hele 2 hours sicamtha, sagayana bo ma kasi background, ra cavana grand. Cava, into engi ringer ngayo hierso nje ukuthi iTsotsitaal iyaspana as iLingo yona itself, via re kopana le batho from di plekeng tse baie.

Hamilton Mnguni

Entlek masthath ukubheka, mixing ama-taal wethu, kuphuma enye enswempu blind. Ama grootman ethu ayiqala mzukwana die Tsotsitaal, met een reason yokuzwana mabe-ringer. Baie mense ba-dink ukuthi nje it’s a language espaniswa ngamajita aphusha ismokolo or oguluva, maar ayikho njalo le-way. Ngeke nginijuthe, abantu aba-baie bagayana dai ugly look if bekuzwa u-ringer i-Tsotsitaal, especially isizali, uyangthola mos? Sure case le judger Fanagalo? Selle ding le Tsotsitaal, dai lingo beyispaniswa ema-mines, ene beyi chuna izinto maklik via ringas. Ama timer ethu dai tyd bespana nga-daar emgodini bebavela emdlala a-ver weer ahlukile, hape ba sa cavi sngamla, so Fanagalo kom soos indlela e-grand ene elula vir uku-ova nabo baas. Grand fede bengisa ringer ngeTsotsitaal, ey maar nalo leligama li-lank yong, maar angikho daar. Die taal engiringer ngayo angigcwali if abantu bayi-mixer nobutsotsi, as if elke motho a ovang yona ke tsotsi. Dai stigma nyana van mzukwana se twist-ile mindset wabo darkie via creativeness wabo mabedibene, the next thing sesijongana ngo-mkgakga, vir i-lingo van ons esi ringer ngayo. Tsotsitaal yazwakala kanjalo mpintshi yam, ngama-grootman ethu nje aziphilelayo eround-ini, bayichuna as i-lingo e-easy vir mense ba tswang van different plekke. Ek hope angiku-khenyi ngale ringas yam e-baie, maar

bengisakubekela nje ngale Tsotsitaal yethu, i-lingo e grand angikushayashayi daar. And ek dink singayiphusha grand nayo ithi uku-kryer some mahlo nyana, sibulale dai ding yokuthi e tswa ma gintseng. Ah! Mzala! Ek se jou, yabona die lingo is ‘n ncaa een. Maar nje if singakhona ukuthi siyi-presente grand, angiboni flop for ukuthi ispane. I hope usangiphethe, ane uyi-dinkisa grand dai ding engi ringer ngayo, otherwise alikho alibi, ukubhekisana nje skhokho sami. I trust ukuthi re page-ing lei one. Magenge, out there, Tsotsitaal kom ngathi, so it’s up to thina ukuthi sichunani ngayo. Otherwise, mpintshi yam, second-half!

Hello, I hope life’s treating you well. Before saying much, let me share a few lines. So, last year I came across this Tsonga guy on campus, we spoke Tsonga for a few minutes. Since I’m no longer that much good speaking it, I introduced Tsotsitaal, he clicked. We spoke for two hours, sharing our life stories. The point is, Tsotsitaal started long ago, with an aim of making things easy people from different tribes, to communicate. It’s a mixture of different languages and slang, forming one nice language. Some people still associate it with thugs, because they are known of speaking it. Fanagalo is a language that was used in the mines, as a language of communication between workers and their bosses, as some workers didn’t know English, it is somehow, the same with Tsotsitaal. It’s a wonderful language, surely it can be presented well as a legitimate one. We can make it work.

March 2016

A NA O MANG? S

a gešo sepedi se re, “rutang bana ditaola le se ye natšo badimong”. Sepedi Lenna ke re ke tšee ditaolana tšaka ke di fetiše go bona bana ba thari ye ntšho. Ke tlo araba dipotšišo tše pedi fela mo, e lego: 1) O swanetše o be mang/ o dire eng mo lefaseng gore o šale o thabile? 2) Na phoofolo yela ye kgolo ya ka metsing ba re go ke ‘whale’ ka sejahlaphi ke eng ka segaborena? Dula ke go tšhollele tšona.

Manoko Meso

Ke rata go le amogela kamoka mo UCT. Go ba baswa rea le lebogiša ge le kgonne go fihla mo, ka nnete ke letlhgonolo go ba mo. Kea tseba go ba baswa mošomo wa sekolo o sa le tlabile, Cape Town e sa le makatša, go kgetha bagwera le gona ke yengwe, dikereke le menate le tšona di sa le gakantšha - bjale motho a ka dira bjang? Hlomolamootlwa ke gore MOTHO A BE YENA!, o seke wa iphetoša/itira motho yo mongwe. Fransina, Dipuo, Sontaga, Tshego, Tharollo le yena Makolobe yena ola ba mo tsebang ko gae ke yena yo a nyakegago gona mo. Motho a se tšhoge go emela yo a lego yena. O be motlotlo

ka wena, ka setšo sa gago le gore o tšwa kae. Le Jeso o re o tla o le WENA. Sa bobedi motho a ikemišetše go leka dilo le batho, a seke a itswalelela ka ntle a re ‘a se dilo tšaka tše’. Kopana le batho, etšwa ka gare ga boiketlo bja bagwera ba hlano, thoma di poledišano le batho, ge ba re “go iwa kae kae”, sepela le bona la mathomo, itumelele go lokologa, ka sejahlaphi ke tla re e ba ‘flexible’. Nama o nkwešiše gona mo, swarelela go motho yo o lego yena go tšwa gae, o seke wa itlamela dimelo, empa o leke dilo tše di swa.

A o hloke selo go okeletšwa go WENA gore o kgone go ba le bana ba bangwe, Modimo o re ‘spicitše’ botse ka mokgwa wo. Pele le lebala, “whale” ka sepedi ke Lerualue goba Moseiwaotlhowa. Mahlatse le Mahlogonolo, Modimo a le hlokomele , ntle le go šita mediti a reng ke re potee!

Go bose ebile go a kgahliša go bona motho a ntšha sejahlaphi se ka dinko ebile ge o mmotšiša ka sepedi gore ‘na le kae mamohla?’, o kwe a re “Aowa mathata ke tau ya mokgalabje, re sa ja kgobe , hlomola ka mootlwa”. Ke kgotsofetše, le pelo yaka e nabile ka khutšo e re tuu!. A gona bohloko ba go swana le ge ngwana a lahlile bo yena ba gagwe. A re sepeleng re itseba ebile re ikemišeditše go itšhikinya maikutlo re be bafenyi, o seke wa itira motho yo mongwe.

The article simply encourages and convinces people especially first years to take pride in who they are and to be willing to explore (to not be too comfortable). Staying as who you and being willing to share it is the best way you can make yourself happy and have legit people around you. God spiced the world by making us all unique, so keeping yourself away would not make the world complete.

Image credit: www.blog.indianweddingsaree.com

Graphic Submission Pitso Mmakola

IZIMVO NAMABALA ENGWE

March 2016

OPINIONS & FEATURES

Decolonizing Our Languages isiBheqe soHlamvu/Ditema tsa Dinoko

ince colonialism the natural progress and change of African English cultures has been disrupted and disturbed by cultural supremacist ideas and the imprinting of white supremacy onto our minds. One of the artefacts of that colonial legacy is the way we write our languages today in South Africa, and many other African countries: with Latin script; the writing system we got from English alphabet.

Thekwane Ndaba

Across Africa there are many, and have been many more, diverse, beautiful, and spiritual writing systems which were created to physically record African thought, philosophy, science, mathematics, and stories. Many of those were irretrievably destroyed by the white man in his onslaught (which continues in other forms today), but still many survive, and even more are being created afresh – solving the problem we are left with by the lack of co-operation between Latin and our African languages. One of those newly created systems comes from our own country – Azania. This writing system is based off of the beaded ‘love messages’ (amabheqe) in Zulu culture, as well as the design and art that come out of all Southern Afrikan cultures, particularly Sesotho and isiNdebele. The names of this system are isiBheqe soHlamvu or Ditema tsa Dinoko. Based on the vowel-dominant aspect of our languages, Ditema tsa Dinoko creates an easy environment to read and teach all of our languages by illustrating in itself how must the mouth look when speaking each vowel. As well

as this, the unique sounds in Southern African languages which normally are shown in Latin as three or more letters, are now fully respected and shown as one, making the languages much faster to read once you have learned the basics.

revolutionise ourselves. Mandombe and N’Ko have both been internationally recognised as new Afrikan writing systems and currently enjoy wide and growing use in schools, businesses, as well as in smartphone and PC interfaces.

This would not be the first time a new Afrikan writing system has been developed after dissatisfaction with the way our languages are treated by foreign systems. Mandombe is another striking example, taking inspiration from the patterns of bricks in brick-face structures. Ge’ez is an example of ancient Afrikan writing that has survived through the violent ages. All across Africa there are unappreciated and under-used writing systems doing justice to decolonisation and to our languages as they are made by Afrikans for an Afrikan reality.

IsiBheqe soHlamvu and its creators are currently undergoing processes to have the writing system officially recognised, which will greatly assist in its application around the country as a way of publishing indigenous literatures, newspapers, signs, documents, and every other text. It is important to not only have these texts in our indigenous languages, but also to imbue them with a grace of identity and respect which all people can recognise and treat accordingly. Our languages will forever be looked down upon and eventually will fade as long as they are abused by the Latin script – once we embrace a writing system uniquely based in our culture, we can embrace a language which, in its written form, is as beautiful as when it is spoken.

As some say that what has happened has happened and therefore we must make use of the debris of the past to build the future, we say that impendulo isemlotheni, the answer lies in the ashes. From the pre-colonial times we can reconstruct lost writing systems by allowing the spirit of our ancestors and their languages to speak for themselves on the page, and using Ditema tsa Dinoko might be the way to allow that to happen. Vernac, as a radical Pan-Africanist, Fallist platform, seeks radical change in an extremely unjust network of societies, and taking down the patriarchal, white-supremacist domination of Latin script on our languages is a powerful way of telling to ourselves the time has come to

For example, ‘mvu’ becomes

‘tswa’ becomes

and ‘bhe’ becomes

Visit www.isibheqe.org for more information.

Apply to be a Member of the Vernac News Team! Do you wish to revolutionise and transform your society and the way our African languages are appreciated and utilised? Do you want to be a part of the new African renaissance at UCT? Your calls have been answered! All students from first to final year, Vernac News is looking for you! You will be sharing your voice on a platform of free expression through written formal or informal articles in any African language of your choice. As well as this, we invite photographers, designers, social media connoisseurs, etc. to apply for a position!

Vernac News Application Form Student Information Full name Student Number Email Cell Year of Study Degree registered for Number of Years at UCT

Some Examples of Positions Available Snapchat Coordinator Field Photographer Tshivenda Writer Marketing Manager, Media Manager And many more!

CV and Motivational Letter (both 1 or 2 pages) Please answer the following in your motivational letter: 1. why do you want to join Vernac News? 2. Which position/s might you be interested in and why? 3. If you are a part of any societies, please list them and state which position/s you hold. 4. Have you held any previous leadership or mentoring positions, as well as significant achievements?

Please note that students applying for Writing positions must be comfortable with reading and writing in vernacular

South African language, as well as languages from across the continent.

Please send applications to vernacnewsuct@yahoo.co.za

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4 Block number 1 2 3 4 5 Full page

Dimensions (W x H) Black and White Price (ZAR) 13.13cm x 17.91cm R3750 13.13cm x 8.96cm R2450 6.56cm x 4.48cm R1780 6.56cm x 8.96cm R1850 26.92cm x 21.49cm R4300 26.92cm x 37.75cm R6500

Colour Price (ZAR) R4300 R2990 R2240 R2450 R5950 R8900

UKUTYA, EZOLONWABO NEZEMFASHONI

Inyama yeGusha Pumelela Ntsezo

(Ngokwase Districk Six)

English *Lena imfundiso yokupheka ibhalwe ngesiLungu, Kwaye mandithabathe elithuba ndibulele kumama obendifundisa lendlela yokupheka ngokwencwadi athe wayibhala uFadela Williams*

* 1 teaspoon (5 ml) sugar * Â˝ cup (125 ml) water * Frying oil * Fresh coriander leaves to garnish

OZAKUZIDINGA * 500 gram lamb, diced * 2 onions, finely chopped * 2 large or 3 medium potatoes, cubed * 4 fresh tomatoes, finely chopped or 1 tin (400 gram) tomatoes * 1 large garlic clove, crushed * 2 teaspoons (10 ml) fresh ginger, grated * 1 teaspoon (5 ml) ground cumin * 1 teaspoon (5 ml) ground coriander * 1 teaspoon (5 ml) turmeric * 3 cinnamon quills * 3 cardamom pods * 4 whole cloves * 1/2 teaspoon chilli powder (you can increase it to 1-2 teaspoon(s) if you prefer it hot) * 1 teaspoon (5 ml) salt

INDLELA YOKUPHEKA 1. Combine meat and spices in a bowl and set aside. 2. SautĂŠ the onions in a medium saucepan until it start to brown, taking care not to burn it. 3. Add meat, tomato, sugar and water, stir through and simmer for 30 minutes on medium heat. 4. Add the cubed potato and simmer until the potatoes are soft. Add more water if necessary. 5. Serve on white rice.

March 2016

DIJO, FESENE, BOITISO

Tearing down walls and building up humanity Ariana Munsamy English

Disclaimer: This article utilises the terms they/their/them in place of him/her in accordance with non-binary identity.

lok Vaid-Menon and Janani Balasubramanian of Darkmatter are revolutionising the way we view sex and gender through their unencumbered performance art. Their positionality of being non-binary, transgendered and South-asian gives a unique view of the world from their eyes. They are particularly noted for their brave sense of fashion, which Vaid-Menon refers to as “its own form of armour”. In the video ‘The Pain and Empowerment of Choosing your own Gender’ Vaid-Menon speaks to the way in which fashion is politically motivated, touching on key areas in which their fashion choices disrupt the colonial white supremacist, hetero-patriarchal space. They start by talking about the various ways in which they have been discriminated against — first as a person of colour, and then as a transgendered, non-binary person. They recount details of their life that so many of us have experienced; the various ways in which we are discriminated against that counteract our ability to live as human beings rather than categories of right or wrong. Through Vaid-Menon’s experiences of being able to fully embrace their identity, they have asserted their positionality as valid despite being outside of the colonial, white supremacist, hetero-patriarchal space. Being valid

and coherent does not mean being either a womxn or a man, but that we can assume ourselves for who we are without needing to fit into the categories constructed for our own subjugation. Their choice to wear a dress, lipstick and still maintain their facial and body hair does not counteract their dignity to be treated as a human being.

Go to www.darkmatterpoetry.com to view more of their work! Below: Janani Balasubramanian (left) and Alok VaidMenon (right).

Vaid-Menon goes on to say that we need to stop authenticating ourselves for the sake of others. They state that transgendered people are constantly forced to ‘choose’ and that the perception they receive is that “trans-feminine people only matter when [they’re] fabulous”. So how do we, as a society, begin to change the ways we see people like Alok Vaid-Menon and Janani Balasubramanian? We need to start by confronting the world we live in, which is constructed against us rather than for us. How many boxes are you expected to fit into that confuse and create discomfort for you? How are your choices dictated by what other people want rather than what you feel? Vaid-Menon illustrates this by stating that womxnhood and femininity is dictated by the vagina, and thus even cis-gendered womxn are affected by how they are able to construct their own femininity or masculinity or otherwise — is it dictated by your sexual organs or who you feel that you are? It is important that we begin to ask ourselves these questions and seek knowledge from those who experience these kinds of existences firsthand. We cannot dictate another’s story; instead we can learn from them and grow as human beings.

Image credit: www.philadelphiaprintworks.com

Imfashoni yamandulo eDistrict Six Pumelela Ntsezo isiXhosa

bantu boMzansi Afrika baziwa kakhulu ngemfashoni yabo kwaye bakwaziwa nangamalaphu nemibala abayikhethayo ukwenza iimpahla zabo. Umzekelo, uLaduma Ngxokolo, umthungi wasebhayi. Enye yeeJezi zakhe ekuthiwa yiPoncho ngelasemzini isandula kukhethwa nje ngeyona nto intle apha eMzantsi Afrika. Loo nto ke iveza indlela abaphambili ngayo abathungi beempahla belizwe lethu. KwiMfashoni akhonto ikhe iphelelwe ngonaphakade, ziye zibuye ezinye iindlela zonxiba neempahla ezithile. Ubuya kwayo ziye zibizwe iiVintage trends. Sisathetha ke ngeeVintage trends ezo, nanjengayo nayiphi na indawo, eDistrict Six kwakunxitywa kakuhle kakhulu ngeeCawa. Bona ke abantu baseDistrict Six ayingobakhonzi ncam kodwa babenxiba ngeCawe bangene ingingqi yabo bebonisana iimpahla zabo ezigqwesileyo. Babenyuka besihla ezitalatweni bebonisana, bencomana ubuhle. Abathungi babevuya kakhulu xa kuthengwe iimpahla zabo yaye zizakunxitywa esidlangalaleni ngokuba kaloku loo nto yayithetha ukuba imisiko yabo yayizakubonwa ngabantu abanintsi. Leyo

ke into ithetha ukuba amashishini abo ayekhula ngokumangalisayo. Babekhona futhi oosisi noomama ababengaziphindi iimpahla, aba bathenjiweyo ngesinxibo sabo. Abo ke ngabona babejongwe ngamehlo abomvu. Abathungi babekhangela bona kanye ngokuba babeyazi ukuba bazakubuzwa ngabantu ukuba bazithungelwe ngoobani iilokhwe zabo. Abathungi babesebenzela iivenkile ezinkulu, besenza iimpahla ezazizakuthengiswa, zithengiselwa abathengi bakwezinye iindawo. Ukunxiba kakuhle yayiyinto eyayithandwa kakhulu eDistrict Six, nokuba kuyiwo kuthengwa ukutya nezinto zasendlini. Babenxiba baswenke babemanzi abahlali baseDistrict Six, bame kwiiVeranda zabo babukane. Nanjengokuba iDistrict Six yadilizwa, kwemka nemfashoni yaphaya. Kodwa ithemba lelokuba iyawze ibuye iyiVintage.

South Africans are known for their fashion sense and style. Such was the case with District Six women. Each and every Sunday they would walk the streets of the area showing off their fashionable clothes. Some clothing-makers would take this opportunity to show off their creativity through some of the most stylish women in the area by making them wear their clothes. Today, the vintage trend is largely inspired by this period of fashion in District Six.

UKUTYA, EZOLONWABO NEZEMFASHONI

Harnaam Kaur

revolutionising our beauty standards

arnaam Kaur is the first womxn to walk down a English runway with a full beard. She was a model for the recent Marianna Harutunian Royal Fashion Day show, debuting her beauty, elegance and self-confidence.

Ariana Munsamy

She was diagnosed with polycystic ovarian syndrome (PCOS), which leads to the growth of cysts in the ovaries and the release of androgens, something that many women experience in their lifetime. Kaur’s symptoms included excessive hair growth, which led to her being bullied in school, on the internet and even within her family. Her battle with the social stigma grew to the point where she was unwilling to leave the house, committed regular acts of self-harm and contemplated suicide. She went through periods of having to wax her facial hair around three times a week; an extremely painful experience that many women go through in order to facilitate society’s standards of acceptability. As well as that she battled with being able to love herself and appreciate her body. She talks of hiding her face when speaking to people, constantly looking down and hiding herself behind baggy clothes. This is something many of us can relate to.

if I will ever get married myself, but this photo shoot did make me smile, and modeling in a white wedding dress was amazing.” Kaur’s message shows her dedication to body positivity and her mission to change the way womxn perceive themselves and how they are perceived by others. She speaks volumes on being able to accept each other as human beings before abstract notions of gender. Her debut on the runway is revolutionary in that it antagonises society’s conceptions of beauty. Not only does she have body hair that is considered ‘abnormal’ for womxn, she is also proud of it, showing the world that it is not a problem, but something to be proud of. Harnaam Kaur is a shining example of how womxn are able to embrace whatever they want for their lives. Whether it is to grow out your facial hair, shave it, wax it, or whatever else we want to do with our appearance, it is our choice. And no one can take that away from us.

Image credit: bellanaija.com

Kaur was baptised as a Sikh at the age of 16 — a religion (Sikhism) that disallows the removal of hair. She still faced regular challenges from the public in her everyday life, but over time her confidence grew and she became an international spokesperson for body positivity alongside Tess Holliday of #effyourbeautystandards. Alongside her involvement in the #effyourbeautystandards campaign and her first appearance on the runway, Kaur was also recently the model for Urban Bridesmaid Photography. Around her involvement in the photoshoot she stated that: “Women are put under a lot of pressure to look great everyday. Brides are put under pressure to be hairless and look the part on their wedding day. I wanted to portray and show the world a diverse image of what a woman is. I wanted to show that you can just be you and still look beautiful ... To appear in the photo shoot meant that I could delve into another concept of photography and modeling. It meant that I could appeal to brides and show them that regardless of what you look like, you will be perfectly beautiful on your wedding day. I absolutely loved doing the photo shoot. I do not know Image credit: www.cosmopolitan.com.au

Image credit: www.india.com

March 2016

METSHAMEKO/SPORTS/EZEMIDLALO

MORABARABA/UMLABALABA

BUT TODAY’S KIDS WILL NEVER KNOW!

jalo ka ngwana, ke bile Sharon Rankapola le monyetla wa go raloka Sepedi papadi ya morabaraba goba wona mmele. Papadi ye e be e tla o gapeletša go šomiša mabjoko le go leka go tsena ka tlhaologanyong ya mophenkgišani wa gago, e le ge o be o leka gore a se je dikgomo tša gago. Nakong tše dingwe go be go le bohloko go lemoga gore ye nngwe ya dikgomo tša gago ke ya mošate-wa e gapa o molato, wa e lesa o molato!

Go dipapadi tšeo ke di bapetšego bjale ka ngwana, mmele le moruba e be e le tše dingwe tšeo ke di ratilego mme ke fao ke ithutilego gore motloga pele ga a na lebelo. Bjale ka maAfrika, go nyaka re ikgantšhe ka dipapadi tše ebile re se di tlogele di jewa ke bjelele. Ke yona tsela e tee fela yeo re ka netefatšago gore ga re ye le ditaola badimong, mme re šireletša le go godiša bohwa bja rena.

Sa go kgahliša kudu ke gore o be o tla kgona go raloka papadi ye fao o bego o nyaka, nako yeo o bego o nyaka. Seo o bego o se hloka fela ke maswika, dikanapi goba dikhurumelo tša mabotlelo, le fao o ka thalago foreimi gona (e kaba lephephe, mo fase goba cardboard), le mophenkgišani mme mošomo wa tšhaba diatla, nkgao ya ja nkgawana.

As a kid, you reach a certain age where toys are no longer interesting to you. That’s where the role of African Indigenous Games comes in. As a kid, I had the opportunity to play and enjoy morabaraba or mmele as we used to call it. The beauty of it all is how thought-provoking and challenging it can be, and like any other game, the lucky ones; oh no I mean the clever ones always win. On reading up about this game, I found out that it’s played in most countries of Afrika, and some other parts of England and Germany.

Ge ntše ke nyakišiša ka papadi ye, ke hweditše gore e bapalwa ko dinageng tše ntšhi tša Afrika, ko boGermany le boEngland. Papadi ye e ralokwa ke batho ba babedi, mme le tsamaiša dikgomo tša lena, le leka gore mophenkgišanikawena a se je dikgomo tša gago ka moka goba a se go tswalelele mme wa palelwa ke go sepela. Image credit: Sital Games

UKUSHAYA INDUKU

ISIVIVINYO SESIBINDI SABANTU BASEMZANSI JIKELELE Thekwane Ndaba isiZulu

Ningizimu Afrika kukhona umdlalo odlalwa yizinsizwa namaqhawe odumo emhlabeni jikelele; kukushaya induku. Ukushaya induku kuvele kade emlandweni wezwe futhi kusaqhutshwa namanje ngabaningi impela. Ukube ushaye induku nawe kudingekile induku ethile yesintu, isihlangu sakho, nesifuba sikabhubesi. Lo mdlalo kudlalwa ikakhulukazi emishadweni, ekubhinceni, neminye imicimbi ephakeme, futhi kudlalwa ngabesilisa abafuna ukulwela isikhundla sezibongo zabo ukuze ahlonishwe ekunqobeni kwabo amadlozi. Kodwa njengoba bahamba bahamba abantu emadolobheni kanti kufiphale lu mdlalo omnandi emakhaya. Akudlalwa kakhulu emadolobheni ngoba abaningi bafuna ukuvama namasiko esilungu esikhundleni sokulwela isithunzi sokhokho bethu. Yingakho kukhona umqophamlando (documentary) othiwa “We Still Are Warriors” owenziwa nguSiyabonga Makhathini. Lo mqophamlando, otholakele kwi-Youtube, usitshela indaba kaBanda, nomndeni wakhe ovele

esizweni esinye saseAfrika. Okuyindaba yakhe kungukuthi umfokaBanda wayefuna ukukhulisa isibongo sabakwabo ngokushaya izinsizwa ngenduku. uBanda wayezishaya isifuba ngokuthi wayeyisikhwili esiphakeme kunabo bonke abanye, kodwa waqala nokuhlulwa ngamaqhawe amaye emiphakathini yonke. Bese ke uthe ukuthi uqedile nokushaya induku wafuna ukuhambisana nezifiso zikababa wakhe ezithi ungaqhubi ukushaya induku nokuphuza kuze kube uhlasele noma ubani owawubonayo.

bangashayani kakhulu kakhulu bangenasilawuli soqobo. Ukuthola imininingwane eminingi vakasheleni isizindalwazi (website) esithi Association of Traditional Stick Fighters. Lapho niyothola ukuthi yena isikhokho uSiyabonga Makhathini usunqumile ukuthi ungaqala umhlangano omkhulu ukumela lo mdlalo wethu wokushaya induku emhlabeni wonke jikelele nokuwulungiselela ukuze kubonakala kahle emehlweni abanye.

Nokho ke lo mqophamlando ukhombise isithunzi nobuqotho obudingekile izinsizwa zibe nabo. Ukhombise ukuthi uma uhlulwa ngomunye ekulweni kumane uvume nalokho uzitshele ukuthi uzophatheka ngenhliziyo epholile ngobuqotho. Kanti ke ukushayana induku kukufundisana ngenhlonipho yangempela ekunqobeni naku ekuhlulweni futhi kokubili. Ngoba nxa uzowohloka ukhuphuke namehlo angaboni afune ukubulala lo muntu okushayile, uzoshaywa futhi yizinduna ezikhona lapho. Wumsebenzi wezinduna ukuqiniseka ukuthi abantu

Stick fighting is a sport that is played across the nation. It is where a person’s courage and humilty is tested. It teaches you to accept defeat without wanting revenge and to know that a victory does not mean that you will always be as strong as on that day. The documentary ‘We Still Are Warriors’ shows the story of mfokaBanda who seeks to bring honour to his family name. The creator of that documentary, Siyabonga Makhathini, has created an association of traditional stick-fighters which he hopes will help get stick fighting recognised formally and internationally. Image credit: Tropenmuseum, National Museum of World Cultures